 
 
This dictionary should not be considered the last word in determining the translation of Pāḷi terms. The intention here, on this site, is to give the reader/translator a good feeling of the place a word has in the over-all scheme of Buddhism. It is actually pretty good at that in that we get, for most words, a derivation, an etymology and a definition which does not pin down the reader to a single understanding, and where the meaning of a term is frequently quite openly stated as not known.
It is here suggested that a quick read of Margaret Cone's essay: Caveat Lector, be read as a preface to using this dictionary.
 
￼
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 ￼ For details see Terms of Use.
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 and modified most abbreviations will have been spelled out, additions made from Childer's A Dictionary of the Pāḷi Language, and other resources.
 
 [ 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 "::".
 
FUTURE GENERATIONS: This whole file should be proofed again. There is a large possibility that corrections made new errors in what was already proofed. Further there are design inconsistancies which would be well to correct: the use of — (M-dash) is inconsistent. Capitilization of words beginning sentences is inconsistent. The structure of the various divisions of a definition (I.A.1.(a)(b)2.(a)(b)B.1.(a)(b)2.(a)(b) II~) is inconsistent and should be made consistent. The etymologies have been removed from the Pāḷi Text Society's revised edition because they were sometimes doubtful; they are often helpful and have been retained in this digital edition, but should be examined/revised/corrected by a skilled philologist.
Improvements: This work is likely to be the most useful digital Pāḷi dictionary for some time as the new DoP will be under copyright for a long time into the future. Some suggestions as to how it can be improved are therefore not inappropriate: Link citations to their sources. Incorporate new citations, perhaps from some indexing software program. It seems reasonable that a lot of valuable information could be found in the ability to distinguish those terms which belong exclusively to the various divisions of the Dhamma.); incorporate definitions found in other dictionaries.
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.
Left as is from the previous digital edition, could be better: ; use of () and []; punctuation and Capitilization —  inconsistant capitalizations throughout have sometimes been left as found, sometimes changed.
 

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. --------, 1908, "The Buddhist Councils at Rājagaha and Vesālī", JPTS VI, pp. 1-80 = Kleine Schriften. Wiesbaden 1978, pp. 1381-1460. Geiger, Majjhima Nikāya and W., Pāḷi Dhamma: Vornehmlich in der kanonischen Literatur, München, 1920 = Kleine Schriften 1978, pp. 101-228. Geiger, W., "Dhamma und Brahman", Zeitschrift für Buddhismus und verwandte Gebiete, Munich, 3, 1921, pp. 73-83 = Kleine Schriften 1973, pp. 88-98. -------, Kleine Schriften zur Indologie und Buddhismuskunde. Herausgegeben von Heinz Bechert. Wiesbaden: Franz Steiner Verlag, 1973. --------, A Pāḷi Grammar, tr. B. Ghosh, revised and edited by K.R. Norman, 1994. (Pāḷi Gramar) --------, Pāḷi Literature and Language, tr. B. Ghosh, 2nd ed., Delhi, 1968. (P.L.L.) Gogerly, Daniel, Ceylon Buddhism, Colombo, 1908. Grassmann, W., Wörterbuch zum Rig-Veda, Leipzig 1873. Grierson, G.A., "The Home of Literary Pāḷi", Commemorative Essays Presented to Sir Ramkrishna Gopal Bhandarkar, Poona, 1917, pp. 117-23. Grimm, Märchen: Kinder und Hausmärchen gesammelt durch die Brüder Grimm. Stuttgart: Philipp Reclam 1857. Haug, Martin, Essays on the Sacred Language, Writings, and Religion of the Parsis, Bombay, 1862. Hardy, E., "Über den Ursprung des Samajja ", Album Kern, Leiden, 1903, pp. 61-66. (Hardy, Album Kern) --------, Buddha, Leipzig, 1903. Hardy, R. Spence, Eastern Monachism, London, 1850. (Hardy, E.M.) --------, Manual of Buddhism in Its Modern Development, London, 1853. Heiler, F., Die buddhistische Versenkung: Eine religionsgeschichtliche Untersuchung, 1918; 2nd ed., München, 1922. Hinüber, Oskar von, A Handbook of Pāḷi Literature, Berlin: Walter de Gruyter, 1996. Indische Studien, see Weber, A. Indo-Iranian Journal (IIJ) Kern, Hendrik, Toevoegselen op't Woordenboek van Childers; 2 pts (Verhandelingen Kon. Ak. van Wetenschappen te Amsterdam N. R. xvI, 5), Amsterdam 1916. (Kern Toev.). Kirfel, W., Kosmographie der Inder, Bonn & Leipzig 1920. Kuhn's Zeitschrift fur vergleichende Sprachforschung, Kuhn, Aṅguttara Nikāya (KZ). Lassen, Chr., Indische Alterthumskunde, Bonn, 4 vols., 1847-1862. (Ind. Alt). Leumann, Ernst, "Die Ligatur mh in der Kharoṣṭhī-Handschrift des Dhammapada ", Album Kern, pp. 393-95 (= Kleine Schriften, Stuttgart: Franz Steiner (1998), pp. 454-58. (Leumann, Album Kern.) [Review article of Pv-a, aIII, and aIV], Göttingische Gelehrte Anzeigen (Gött. Anz.), 1899, pp. 585-602 (= Kleine Schriften, Stuttgart: Franz Steiner (1998), pp. 537-54. Lüders, H., 1954, Beobachtungen über die Sprache des buddhistischen Urkanons, herausgegeben von E. Waldschmidt. Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin. Klasse fur Sprache, Literatur und Kunst Jg. 1952, Nr. 10. --------, "Zwei indische Etymologien", Nachrichten von der königl. Gesellschaft der Wissenschaften zu Göttinger, Phil.-hist. Klasse, (NGAW) 1898, pp. 1-5 (= Philologica Indica, Göttingen 1939, pp. 43-47). Macdonell, A.A., Vedic Mythology, Strassburg, 1897. -------- and A.B. Keith, Vedic Index of Names and Subjects, London, 1912. Mayrhofer, Manfred, 1994, "Zu Prakrit māhaṇa- 'Brahmane'", WZKS 38, pp. 169-71. Michelson, T., "Pāḷi and Prakrit Lexicographical Notes", Indogermanische Forschungen, Vol. XXIII, pp. 127-30. Müller, E., "Mrs Rhys Davids, Psalms of the Early Buddhists, 1. Psalms of the Sisters", JRAS 1910, pp. 536-39. --------, Simplified Grammar of the Pāḷi Language, Trübner, 1884. (Müller Pāḷi Gramar). Muir, J., "On the Interpretation of the Veda", JRAS 1866, pp. 303-402. Oberlies, Thomas, Pāḷi: a Grammar of the Language of the Theravāda Tipiṭaka, Berlin, 2001. Oldenberg, Hermann, "Bemerkungen zur Pāḷi-Grammatik", KZ Xxv (1881), pp. 314-27 (= Kleine Schriften II (Wiesbaden: Franz Steiner, 1967), pp. 1162-75). --------, Buddha: sein Leben, seine Lehre, seine Gemeinde, Berlin, 1881, 7th ed. 1920. --------, Die Reden des Buddha, München, 1922. (Reden des B.) Otto, R., Das Heilige, Breslau: Tredwendt und Granier, 1917. Pischel, R., Leben und Lehre des Buddha, Leipzig, 1910. --------, Grammatik der Prakrit-Sprachen, Strassburg, 1900. (Pischel, Pkt Gr.). Plunket, E., Ancient Calendars and Constellations, London, 1903. Printz, W., Bhāsa's Prakrit, Frankfurt, 1921. Pyī Sadaw, Atthasālinī Nissaya (the New Nissaya), Rangoon: Kemmendine, 1905. Rhys Davids, C.A.F., Buddhism : a study of the Buddhist Norm, London, 1912. --------, Buddhism: Its Birth and Dispersal, London, 1934. --------, Buddhist Psychology, London, 1924. --------, "Economic Conditions According to Early Buddhist Literature", in E.J. Rapson, ed., The Cambridge History of India, Volume I, Ancient India, Cambridge 1922, pp. 198-219. Rhys Davids, T.W., Buddhist India, London, 1903. -------, Early Buddhism, London, 1908. Scherman, L., Materialen zur indischen Visionsliteratur, Leipzig 1892 (= Kleine Schriften. Wiesbaden: Franz Steiner Verlag Stuttgart 2001, pp. 103-267). (Scherman Materialen) Seidenstücker, K., Karl: Das Udāna: eine kanonische Schrift des Pāḷi-Buddhismus. Leipzig: H Tränker, 1913. Senart, E., Essai sur la Légende du Buddha, 2nd ed., Paris, 1882. Stede, W., Die Gespenstergeschichten des Peta Vatthu, Leipzig, 1914. (GPv) Thieme, P., Kleine Schriften, 1984. Trenckner, V., "Notes on the Milindapañho," in JPTS 1908, 102 sq. Vetter, T., The Khandha Passages in the Vinayapiṭaka and the Four main Nikayas, Österreichische Akademie der Wissenschaften. Philosophisch-historische Klasse. Sitzungsberichte, 682. Band. Wien 2000. Vogel, Jean Phillipe, "Epigraphical Discoveries at Sārnāth", Epigraphia Indica VIII (1905-1906). --------. "The Sign of the Spread Hand or 'Five-Finger-Token' (Pañcāṅgulika) in Pāḷi Literature", Verslagen en Mededelingen van de Koninklijke Akademie van Wetenschappen, Afdeling Letterkunde, 5th Series, Vol. IV, Amsterdam 1920, pp. 218-35. Wackernagel, J., and Aṅguttara Nikāya Debrunner, Altindische Grammatik, Vols. 1-3, Göttingen Vandenhoeck und Ruprecht, 1896-1957; R. Hauschild, Register zur Altindischen Grammatik, Göttingen: Vandenhoeck und Ruprecht, 1964. Walde, A., Lateinisches Etymologisches Wörterbuch, Heidelberg, 2nd ed., 1910. (Lat. Wörterbuch) Warren, H.C., Buddhism in Translation, Cambridge, Mass., 1896. Weber, Albrecht Friedrich, Indische Streifen, 3 vols., Leipzig, 1879. {Ind. Str.) --------, Indische Studien: Beiträge für die Kunde des indischen Alterthums, 18 vols., Berlin: Dümmler, 1850-1898. (Ind. Stud.) --------, Über ein Fragment der Bhaga vatī: Ein Beitrag zur Kenntniss der Heiligen Literatur und Sprache der Jaina, 2 vols., Abhanmdlungen der Königlichen Akademie der Wissenschaften zu Berlin, Berlin, 1866-1867. (Weber Bhaga vatī) -------, "Über den Vājapeya ", Sitzungsberichte der Preußischen Akademie der Wissenschaften, Berlin,1892. (Vājapeya). Whitney, W.D., The Roots, Verb-Forms and Primary Derivatives of the Sanskrit Language, Leipzig, 1885. (Sanskrit Roots, 1885) Wilson, John, Indian Caste, Bombay, 1877. Windisch, E., Māra und Buddha, Leipzig: C.F. Amelung, 1895. --------, Buddha's Geburt und die Lehre von der Seelenwanderung, Leipzig, 1809. Winternitz, M., Geschichte der indischen Litteratur, 3 vols., Leipzig, 1907-1922. --------, Religionsgeschichtliches Lesebuch, Tübingen, 1908 (Rel. gesch. Lesebuch) Woods, J.H., Yoga-System of Patahjali, Harvard Oriental Series xvII, Cambridge, Mass., 1914. Zeitschrift der Deutschen Morgenländischen Gesellschaft. (Zeitschrift der Deutschen Morgenländischen) Zimmer, H., Altindisches Leben, die Cultur der vedischen Arier nach den Samhitā, Berlin, 1879. (Altind. Leben).
 

 
B. LIST OF ABBREVIATIONS
For the sake of speed in uploading, this section has been reduced to abbreviations for the four Nikāyas and a few other most commonly-known works/terms; the less familiar works are spelled out.
Abhi = Abhidhamma Piṭaka AN = Aṅguttara Nikāya BHS = Buddhist Hybrid Sanskrit DB = Dialogues of the Buddha Dhp = Dhammapada DN = Dīgha Nikāya Iti = Itivuttaka Jāt = Jātaka Miln = Milindapañha MN = Majjhima Nikāya Skt. = Sanskrit SN = Saṁyutta Nikāya Snp = Sutta-Nipāta Thera = Theragāthā Theri = Therīgāthā Vism = Visuddhimagga
 

 
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
Links are to audio files ￼
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    ḷh    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, ṃ may change to the class nasal, i.e. that in the same line in the table above. For example, -ṃk- is written -ṅk-, -ṃc- is written -ñc-). Thus saṃgha 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.
 

 
Diacritics used in Roman Scripts for Pāḷi/Sanskrit studies; PTS: Pāḷi English Dictionary. A page with all the characters needed for the PED. To be copied and pasted.
Pāḷi Roots
Pāḷi Suffixes
Pāḷi Grammatical Terms
Lingo Unusual terms used on BuddhaDust
Pāḷi Pronunciation Audio Files.
Glossology. The study of the meanings of the words of a language or the terms used in a science
 

 
-----[ 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) Jāt VI 328; amāpaya (for ā-māpaya = māpaya) Jāt VI 518; apassto (= passintassa) Jāt 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 as 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. Skt. 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) Jāt 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 AN V 173 = Snp 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 Snp 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 Snp 1120 (= dubbala, appabala, appathāma Cullaniddesa §73); Dhp 29 (°assa a weak horse = dubbalassa Dhp I 262; opposite sīghassa a quick horse).
:: Abandha (adjective/noun) [a + bandha] not tied to, not a follower or victim of Iti 56 (mārassa; varia lectio abaddha).
:: Abandhana (adjective) [a + bandhana] without fetters or bonds, unfettered, untrammelled Snp 948, cf. Mahāniddesa 433.
:: Abbahati (and abbuhati) [the first more frequent for present, the second often in preterit forms; Skt. ābṛhati, ā + bṛh1, past participle bṛḍha (see abbūḷha)] — to draw off, pull out (a sting or dart); imperative present abbaha Thera 404; Jāt II 95 (varia lectio appuha = abbuha; commentary explains by uddharatha). — preterit abbahi Jāt V 198 (varia lectio abbuhi), abbahī metri causā Jāt III 390 (varia lectio dhabbuḷi = abbuḷhi) = Peta Vatthu I 86 (which reads Text abbūḷha, but Peta Vatthu Commentary 41 explains nīhari) = Dhp 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 AN III 55 (varia lectio abbahi, commentary abbahī ti nīhari), see also vv.ll. under abbahi. — gerund abbuyha Snp 939 (= abbuhitvā uddharitvā Mahāniddesa 419; varia lectio abbuyhitvā; Paramatthajotikā II 567 reads avyuyha and explains by uddharitvā); SN I 121 (taṇhaṁ); III 26 (the same.; but spelled abbhuyha), — past participle abbuḷha (q.v.). — causative abbāheti [Sanskrit ābarhayati] to pull out, drag out Jāt IV 364 (satthaṁ abbāhayanti; varia lectio abbhā°); Dhp 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 AN 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, Skt. avraṇa] without wounds Dhp 124.
:: Abbata (adjective/noun) [a + vata, Skt. avrata] (a) (neuter) that which is not "vata" i.e. moral obligation, breaking of the moral obligation Snp 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 Dhp 264 (= sīlavatena ca dhutavatena ca virahita Dhp III 391; vv.ll. k. adhūta and abhūta; abbhuta, commentary abbuta).
:: Abbaya in uday° at Miln 393 stands for avyaya.
:: Abbāhana (neuter) [abstract from abbahati] pulling out (of a sting) Dhp 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 Jāt III 34 and VI 17 is probably a mistake in mss for appeti.
:: Abbha (neuter) [Vedic abhra neuter and later Skt. abhra masculine "dark cloud"; Indo-Germanic °ṁbhro, cf. Greek ἀϕρὸς scum, froth, Latin imber rain; also Skt. ambha water, Greek ὄμβρος rain, Old Irish ambu water]. A (dense and dark) cloud, a cloudy mass AN II 53 = Vinaya II 295 = Miln 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. SN I 101 (°sama pabbata a mountain like a thunder-cloud); Jāt 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 Thera 1064; Jāt VI 249, 250; Vimāna Vatthu I1 (= valāhaka-sikhara Vimāna Vatthu 12); -ghana a mass of clouds, a thick cloud Iti 64; Snp 348 (cf. Paramatthajotikā II 348); -paṭala a mass of clouds as 239; -mutta free from clouds Snp 687 (also as abbhāmutta Dhp 382); -saṁvilāpa thundering SN IV 289.
:: Abbhacchādita [past participle of abhi + ā + chādeti] covered (with) Thera 1068.
:: Abbhakkhāna (neuter) [from abbhakkhāti] accusation, slander, calumny DN III 248, 250; MN I 130; III 207; AN III 290f.; Dhp 139 (cf. Dhp III 70).
:: Abbhakkhānaṁ [DPL]: Accusation, slander, calumny. abhidhānappadipikā 116 explains this word to mean 'a groundless charge ...' Compare abbhācikkhati.
:: Abbhakkhāti [abhi + ā + khyā, cf. Skt. ākhyāti] to speak against to accuse, slander DN I 161 = AN I 161 (an-abbhakkhātu-kāma); IV 182 (the same); Jāt 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); AN IV 16 (opposite bāhira); Dhp 394 (the same); Thera 757 (°āpassaveya lying inside); Jāt III 395 (°amba the inside of the Mango); Miln 30 (°e vāyo jivo), 262, 281 (bāhir-abbhantara dhana); Dhp II 74 (adjective with genitive being among; varia lectio abbhantare). Cases used adverbially: instrumental abbhantarena in the meantime, in between Dhp II 59. locative abbhantare in the midst of, inside of, within (with genitive or °—°) Jāt I 262 (rañño), 280 (tuyhaṁ ￼); Dhp II 64 (varia lectio antare), 92 (sattavass°); Peta Vatthu Commentary 48 (= anto).
:: Abbhantarika (adjective/noun) [from abbhantara, cf. Skt. abhyantarain same meaning] — intimate friend, confidant, "chum" Jāt I 86 (+ ativissāsika), 337 ("insider", opposite bāhiraka).
:: Abbhantarima (adjective) [superlative formation from abbhantarain contrasting function] internal, inner (opposite bāhirima) Vinaya III 149; Jāt 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; DN I 143, 190; SN IV 224; Miln 29, 210; Dhp IV 102 (varia lectio °ānu°).
:: Abbhañjana (neuter) [from abbhañjati] anointing, lubricating, oiling; unction, unguent Vinaya I 205; III 79; Miln 367 (akkhassa a.); Vism 264; Vimāna Vatthu 295.
:: Abbhañjati [abhi + añj] to anoint; to oil, to lubricate MN I 343 (sappi-telena); SN IV 177; past participle 56; Dhp III 311 = Vimāna Vatthu 68 (sata-pāka-telena). Causative abbhañjeti same Jāt I 438 (telena °etvā); V 376 (sata-pāka-telena °ayiṁsu); causative II abbhanjāpeti to cause to anoint Jāt III 372.
:: Abbhatika (adjective) [ā + bhata + ika, bhṛ] brought (to), procured, got, Jāt VI 291.
:: Abbhatikkanta [past participle of abhi + ati + kram, cf. atikkanta] one who has thoroughly, left behind Jāt V 376.
:: Abbhatīta [past participle of abhi + ati + i, cf. atīta and atikkanta] emphatic of atīta in all meanings, viz. 1. passed, gone by SN II 183 (+ atikkanta); neuter °ṁ what is gone or over, the past Jāt III 169. 2. passed away, dead MN I 465; SN IV 398; Thera 242, 1035. 3. transgressed, overstepped, neglected Jāt 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, MN I 115, 119; III 25; AN IV 32; Miln 305; past participle abhhatthaṅgata "set", gone, disappeared Dhammasaṅgani 1038 (atthaṅgata + a.); Kathāvatthu 576.
:: Abbhatthatā (feminine) [abstract from abbhattha] "going towards setting", disappearance, death Jāt V 469.
:: Abbhācikkhati [Intensive of abbhākkhāti] to accuse, slander, calumniate DN I 161; III 248, 250; MN I 130, 368, 482; III 207; AN I 161.
:: Abbhāgamana (neuter) [abhi + ā + ga mana; cf. Skt. 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 SN I 40 (maccunā); Thera 448; Snp 581; Jāt VI 26, 440; Vism 31, 232; Sumaṅgalavilāsinī I 140, 147; Dhp IV 25.
:: Abbhākuṭika (adjective) [a + bhākuṭi + ka; Skt. bhrakuṭi frown] not frowning, genial Vinaya III 181 (but here spelled bhākuṭikabhākuṭika); DN I 116, cf. Sumaṅgalavilāsinī I 287; Dhp 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 SN I 205 and Jāt III 309) SN I 205 = Thera 652 (varia lectio abbha° and abbhāmutta) = Jāt 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; AN 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 Jāt III 165 reads anavhāta and at Theri 129 ayācita.
:: Abbhocchinna (besides abbocch°, q.v. under abbokiṇṇa2) [a + vi + ava + chinna] — not cut off, uninterrupted, continuous Jāt I 470 (varia lectio abbo°); VI 254, 373; Cariyāpiṭaka I 6, 3; Miln 72; Vism 362 (-bb-), 391 (-bb-).
:: Abbhohārika see abbo.
:: Abbhokāsa [abhi + avakāsa] the open air, an open and unsheltered space DN I 63 (= alagganatthena a viya Sumaṅgalavilāsinī I 180), 71 (= acchanna Sumaṅgalavilāsinī I 210), 89; MN III 132; AN II 210; III 92; IV 437, V 65; Snp page 139 (°e nissinna sitting in the open) Jāt 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. DN I 167; MN I 282; AN III 220; Vinaya V 131, 193; Jāt IV 8 (+ nesajjika); past participle 69; Miln 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 DN I 6.
:: Abbhokuṭika spelling at Dhp IV 8 for abbhākuṭika.
:: Abbhu [a + bhū most likely = Vedic abhva and Pāḷi abbhuṁ, see also abbhāmatta] unprofitableness, idleness, nonsense Jāt V 295 (= abhūti avaḍḍhi commentary).
:: Abbhudāharati [abhi + ud + ā + harati] to bring towards, to fetch, to begin or introduce (a conversation) MN 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 AN 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 Theri 402; Sumaṅgalavilāsinī I 61; Saddhammopāyana 514. [BD]: high dudgeon, ire
:: Abbhuggacchati [abhi + ud + gacchati] to go forth, go out, rise into DN I 112, 127; AN III 252 (kitti-saddo a.); past participle 36. gerund °gantvā Jāt I 88 (ākāsaṁ), 202; Dhp IV 198. Preterit °gañchi MN I 126 (kittisaddo); Jāt 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 DN I 88 (kitti-saddo a., cf. Dhp I 146: sadevakaṁ lokaṁ ajjhottharitvā uggato), 107 (saddo); Snp 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) DN 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) DN II 172 (cakkaratanaṁ; neither with Morris JPTS 1886, 131 "give up", nor with translation of Jāt II 311 "roll along"); Jāt 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"); MN I 448. See also abbhu and abbhuta.
:: Abbhunnadita [past participle of abhi + ud + nadati] resounding, resonant Thera 1065).
:: Abbhunnamati [abhi, + ud + namati] to, spring up, burst forth DN II 164, — past participle abbhuṇṇata (and °unnata), q.v. Causative abbhunnāmeti to stiffen, straighten out, hold up, erect DN I 120 (kāyaṁ one's body); AN II 245 (the same); DN I 126 (patodalaṭṭhiṁ; opposite apanāmeti to bend down).
:: Abbhuṇha (adjective) [ahhi + uṇha] (a) very hot Dhp II 87 (varia lectio accuṇha). (b) quite hot, still warm (of milk) Dhp II 67.
:: Abbhuṇṇata [past participle of abbhunnamati] standing up, held up, erect Jāt 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 MN I 317 = SN III 156 = Iti 20. — See also SN I 65; V 44; AN 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. Snp 681 (kiṁ °ṁ, combined with lomahaṁsana); Jāt IV 355 (the same); Theri 316 (abbhutaṁvata vācaṁ bhāsasi = acchariyaṁ Therīgāthā Commentary 233); Vimāna Vatthu 449 (°dassaneyya); Saddhammopāyana 345, 496. 2. (neuter) the wonderful, a wonder, marvel SN IV 371, also in °dhamma (see Compendium). Very frequent in combination with acchariyaṁ and a particle of exclamation, viz, acchariyaṁ bho abbhutaṁ bho wonderful indeed and beyond comprehension, strange and stupefying DN I 206; acch. vata bho abbh. vata bho DN I 60; acch. bhante abbh. AN II 50; aho acch. aho abbh. Jāt I 88; acch. vata abbh. vata Vimāna Vatthu 8316. — Thus also in phrase acchariyā abbhutā dhammā wonderful and extraordinary signs or things MN III 118, 125; AN II 130; IV 198; Miln 8; and in acchariya-abbhutacitta-jāta dumbfounded and surprised Jāt I 88; Dhp 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; MN I 133; AN II 103; III 86, 177; past participle 43; Miln 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; Jāt I 191; V 427; VI 192; Peta Vatthu Commentary 151; and in phrase pañcahi sahassehi abbhutaṁ hotu Jāt VI 193.
:: Abbhuṭṭhāti (°ṭṭhahati) [abhi + ud + sthā] to get up to, proceed to, DN I 105 (caṅkamaṁ).
:: Abbhuyyāta [past participle of abbhuyyāti] marched against, attacked Vinaya I 342; MN II 124.
:: Abbhuyyāti [abhi + up + yāti of yā] to go against, to go against, to march (an army) against, to attack SN 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 Jāt III 309 (varia lectio abbho); V 271, 286 (Kern: ineffective).
:: Abbokiṇṇa [= abbhokiṇṇa, abhi + ava + kiṇṇa, cf. abhikiṇṇa] 1. filled MN I 387 (paripuṇṇa + a.); Dhp 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 AN 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 Skt. 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; Miln 40; Vism 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). SN I 149 = AN II 3 (chattiṁsati pañca ca abbudāni); SN I 152 = AN V 173 = Snp 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); Jāt III 360 (sataṁ ninna huta-sahassānaṁ ekaṁ abbudaṁ). 4. a term used for "hell" in the riddle SN 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 DN II 283 (varia lectio asammūḷha); Snp 593, 779 (= abbūḷhita-salla Mahāniddesa 59; rāgādi-sallānaṁ abbūḷhattā AN Paramatthajotikā II 518); Jāt III 390 = Vimāna Vatthu 8310 = Peta Vatthu I 87 = Dhp I 30. — In other connections: MN I 139 = AN III 84 (°esika = taṇhā pahīnā; see esikā); Thera 321; Paramatthajotikā I 153 (°soka).
:: Abbūḷhatta (neuter) [abstract of abbūḷha] pulling out, removal, destroying Paramatthajotikā II 518.
:: Abbūḷhita (and abbūhitta at Jāt III 541) [past participle of abbāheti causative of abbāhati] pulled out, removed, destroyed Mahāniddesa 59 (abbūḷhita-sallo + uddhaṭa° etc. for abbūḷha); Jāt 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 Skt. abhavya has a different meaning] — impossible, not likely, unable DN III 13f., 19, 26f., 133; Iti 106, 117; Snp 231 (see Paramatthajotikā I 189); Dhp 32; Jāt 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 DN III 133 and 235 (where the five first only are given as a set).
:: Abhabbatā (feminine) [abstract from abhabba] an impossibility, unlikelihood Snp 232, cf. Paramatthajotikā I 191.
:: Abhaya (adjective) [a + bhaya] free from fear or danger, fearless, safe Dhp 258. — neuter abhayaṁ confidence, safety Dhp 317, cf. Dhp III 491. For further references see bhaya.
:: Abhejja (adjective) [gerund of a + bhid, cf. Skt. abhedya] not to be split or divided, not to be drawn away or caused to be dissented, inalienable Snp 255 (mitto abhejjo parehi); Jāt I 263 (varasūra ...) III 318 (°rūpa of strong character = abhijja-hadaya); past participle 30 (= acchejja Puggalapaññatti 212); Miln 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, as 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 as 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 Skt. 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 SN 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 SN I 18, 32, 121 (maraṇaṁ); IV 71 (rāgadose), 117 (kodhaṁ), 246, 249 (sāmikaṁ); Jāt I 56, 280; Peta Vatthu Commentary 94 (= balīyati, vaḍḍhati). — future abhihessati see abhihāreti 4. — gerund abhibhuyya Vinaya I 294; Dhp 328; Iti 41 (Māraṁ sasenaṁ); Snp 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) Thera 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 DB II 118; The Expositor I 252), detailed identically at all the following passages, viz. DN II 110; III 260 (and 287); MN II 13; AN I 40; IV 305, 348; V 61. Mentioned only at SN 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 (—°) DN III 29; SN II 284; Snp 211 (sabba°), 545 (Māra°, cf. Mārasena-pamaddana 561), 642. — Often in phrase abhibhū anabhibhūta aññadatthudasa vasavattin, i.e. unvanquished Lord of all DN I 18; III 135 = Cullaniddesa §276; AN II 24; IV 94; Iti 122; cf. Sumaṅgalavilāsinī I 111 (= abhibhavitvā ṭhito jeṭṭhako'ham asmīti).
:: Abhibhūta ￼ [past participle of abhibhavati] overpowered, overwhelmed, vanquished DN I 121; SN I 137 (jāti-jarā°); II 228 (lābhasakkāra-silokena); AN I 202 (pāpakehi dhammehi); Jāt I 189; Peta Vatthu Commentary 14, 41 (= pareta), 60 (= upagata), 68, 77, 80 (= pareta). Often negative an° unconquered, e.g. Snp 934; Mahāniddesa 400; and see phrase under abhibhū.
:: Abhibyāpeti [abhi + vyāpeti, cf. Skt. vyāpnoti, vi + āp] to pervade Miln 251.
:: Abhicchanna (adjective) [abhi + channa] covered with, bedecked or adorned with (—°) Jāt II 48 (hema-jāla°, varia lectio abhisañchanna), 370 (the same); Snp 772 (= ucchanna āvuṭa etc. Mahāniddesa 24, cf. Cullaniddesa §365).
:: Abhicchita (adjective) [abhi + icchita, cf. Skt. abhīpsita] desired Jāt VI 445 (so read for abhijjhita).
:: Abhicetasika (adjective) [abhi + ceto + ika] dependent on the clearest consciousness. On the spelling see ābhic° (of jhāna) MN I 33, 356; III 11; SN II 278; AN II 23; V 132. (spelled ābhi° at MN I 33; AN III 114; Vinaya V 136). See DB III 108.
:: Abhiceteti [abhi + ceteti] to intend, devise, have in mind Jāt IV 310 (manasā pāpaṁ).
:: Abhida1 (adjective) as attribute of sun and moon at MN 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 DN II 107 (= SN V 263 = AN IV 312 = Udāna 64 = Nettipakaraṇa 60 = Divyāvadāna 203). Preterit 3rd singular from bhindati he broke.
:: Abhidassana (neuter) [abhi + dassana] sight, appearance, show Jāt 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. Skt. abhi° and api-dhamati] blow on or at AN 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, DN III 267; MN 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 Snp or SN or A, and only once or twice in the DB, 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, MN I 214, 218; AN III 106, 392. See dhammakathā.
:: Abhidhammika see ābhidhammika.
:: Abhidhara (adjective) [abhi + dhara] firm, bold, in °māna firm-minded Dhp page 81 (accusative to Morris JPTS 1886, 135; not verified).
:: Abhidhāreti [abhi + dhāreti] to hold aloft Jāt I 34 = Buddhavaṁsa IV 1.
:: Abhidhāvati [abhi + dhāvati] to run towards, to rush about, rush on, hasten Vinaya II 195; SN I 209; Jāt II 217; III 83; Dhp IV 23.
:: Abhidhāvin (adjective) from abhidhāvati] "pouring in", rushing on, running Jāt VI 559.
:: Abhidhāyin (adjective) [abhi + dhāyin from dhā] "putting on", designing, calling, meaning Pañca-g 98.
:: Abhidosa (°-) the evening before, last night; °kāḷakata MN I 170 = Jāt I 81; °gata gone last night Jāt VI 386 (= hiyyo paṭhama-yāme commentary).
:: Abhidosika belonging to last night (of gruel) Vinaya III 15; Miln 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) Snp 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 Thera 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) Snp 1039 (kāmesu, cf. Cullaniddesa §77). 2. to envy (accusative) SN 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") SN I 173 = Snp 81 = Miln 228. See Paramatthajotikā II 151. 2. resounding with, filled with song (of birds) Jāt VI 272 (= abhiruda).
:: Abhihaṁsati [abhi + haṁsati from hṛṣ 1. (transitive) to gladden, please, satisfy SN IV 190 (abhihaṭṭhuṁ); AN V 350 (the same). 2. (intransitive) to find delight in (with accusative), to enjoy SN V 74 (rūpaṁ manāpaṁ); AN 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 Jāt V 174 (infinitive °hantu for Text hantuṁ). — past participle abhihata (q.v.).
:: Abhiharati [abhi + harati, cf. Skt. abhyāharati and Vedic āharati and ābharati] 1. to bring (to), to offer, fetch DN III 170; Jāt I 54, 157; III 537; IV 421; Sumaṅgalavilāsinī I 272. 2. to curse, revile, abuse [cf. Skt. anuvyāharati and abhivyā°] AN 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 DN II 188 = 192 = 195 Thera 637; Jāt IV 421 (abhihārayaṁ with gloss abhibhārayiṁ). 2. to betake oneself to, to visit, take to, go to Snp 414 (paṇḍavaṁ abhihāresi = āruhi Paramatthajotikā II 383), 708 (vanantaṁ abhihāraye = vanaṁ gaccheyya Paramatthajotikā II 495); Theri 146 (preterit °hārayiṁ; uyyānaṁ = upanesi Therīgāthā Commentary 138). 3. to put on (mail), only in future abhihessati Jāt IV 92 (kavacaṁ; commentary explains wrongly by °hanissati bhindissati so evidently taking it as abhibhavissati). 4. At Jāt 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 DN I 166 = past participle 55 (= puretaraṁ gahetvā āhaṭaṁ bhikkhaṁ Puggalapaññatti 231); Dhp II 79.
:: Abhihaṭṭhuṁ [gerund of abhiharati]. Only in praise abhihaṭṭhuṁ pavāreti, to offer having fetched up. MN I 224; AN V 350, 352; SN IV 190, V 53, 300. See note in Vinaya Texts II 440.
:: Abhihāra [from abhiharati] bringing, offering, gift SN I 82; Snp 710; Jāt I 81 (āsana-).
:: Abhihesana see abhihiṁsanā.
:: Abhihessati see abhihāreti causative abhihāreti 3 and 4.
:: Abhihiṁsanā (and °ṁ) [for abhihesanā cf. Pāḷi hesā = Skt. hreṣā, and hesitaṁ] neighing Vimāna Vatthu 6410 = Vimāna Vatthu 279 (gloss abhihesana). See also abhisaṁsanā.
:: Abhihiṁsati spurious reading at AN IV 419 for °haṁsati (q.v.).
:: Abhihīta SN 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 Jāt 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 DN I 11; Sumaṅgalavilāsinī I 97.
:: Abhijappati [abhi + jappati] to wish for, strive after, pray for SN I 143 (read asmābhijappanti and cf. Kindred Sayings I 180) = Jāt III 359 (= namati pattheti piheti commentary); Snp 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 AN III 353 (kāma-lābha°).
:: Abhijavati [abhi + javati] to be eager, active Snp 668.
:: Abhijāna (neuter or masculine?) [Sanskrit abhijñāna] recognition, remembrance, recollection Miln 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 DN I 143; SN II 58, 105, 219, 278; III 59, 91; IV 50, 324, 399; V 52, 176, 282, 299; Snp 1117 (diṭṭhiṁ Gota massa na a.); Jāt IV 142; Peta Vatthu II 710 = II 103 (nābhijānāmi bhuttaṁ vā pītaṁ); Saddhammopāyana 550; etc. — potential abhijāneyya Cullaniddesa §78 a, and abhijaññā Snp 917, 1059 (= jāneyyāsi Paramatthajotikā II 592); preterit abhaññāsi Snp page 16. — present participle abhijānaṁ SN IV 19, 89; Snp 788 (= °jānanto commentary), 1114 (= °jānanto Cullaniddesa §78 b) abhijānitva Dhp IV 233; abhiññāya SN IV 16; V 392; Snp 534 (sabbadhammaṁ), 743 (jātikkhayaṁ), 1115, 1148; Iti 91 (dhammaṁ); Dhp 166 (atta-d-atthaṁ); frequent in phrase sayaṁ abhiññāya from personal knowledge or self-experience Iti 97 (varia lectio abhiññā); Dhp 353; and abhiññā [short form, like ādā for ādāya, cf. upādā] in phrase sayaṁ abhiññā DN I 31 (+ sacchi-katvā); SN II 217; Iti 97 (varia lectio for °abhiññāya), in abhiññā-vosita perfected by highest knowledge SN I 167 = 175 = Dhp 423 ("master of supernormal lore" Mrs Rhys Davids in Kindred Sayings I 208; cf. also Dhp IV 233); Iti 47 = 61 = 81, and perhaps also in phrase sabbaṁ abhiññapariññeyya SN IV 29. — gerundive abhiññeyya SN IV 29; Snp 558 (°ṁ abhiññātaṁ known is the knowable); Cullaniddesa sub voce; Dhp IV 233, — past participle abhiññāta (q.v.).
:: Abhijāta (adjective) [abi + jāta] of noble birth, well-born, SN I 69; Vimāna Vatthu 293; Miln 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 DN I 53, 54; AN 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 DN III 250, MN 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, Miln 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 DN III 251 = AN III 348; Snp 563 = Thera 833; cf. JPTS 1893, 11; in sense of "evil disposed or of bad character" at Jāt 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. DN III 251; AN III 384f. At Snp 214 abhijāyati means "to behave, to be", cf. Paramatthajotikā II 265 (abhijāyati = bhavati).
:: Abhijeti [abhi + jayati] to win, acquire, conquer Jāt 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 Jāt VI 193 (= jinituṁ icchati commentary). Burmese scribes spell °jigīsati; Thera 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 Jāt 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 DN I 78, 212; III 112, 281; MN I 34, 494; II 18; AN I 170, 255; III 17; V 199; SN 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 (Vism 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 DN I 78 the Colombo editor 1904, reads abhejjamāne and translates "not dividing (the water)"; at DN 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 Jāt II 170; Dhp III 189.
:: Abhijjhā (feminine) [from abhi + dhyā (jhāyati1), cf. Skt. abhidhyāna], covetousness, in meaning almost identical with lobha (cf. Buddhist Manual of Psychological Ethics 20, note 3) DN I 70, 71 (°āya cittaṁ parisodheti he cleanses his heart from coveting; abhijjhāya = ablative; cf. Sumaṅgalavilāsinī I 211 = abhijjhāto); MN I 347 (the same); DN III 49, 71f., 172, 230, 269; SN IV 73, 104, 188, 322 (adjective vigatābhijjha), 343 (°āyavipāka); AN I 280; III 92; V 251f.; Iti 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; Dhp I 23; Peta Vatthu Commentary 103, 282; Saddhammopāyana 56, 69. — Often combined with °domanassa covetousness and discontent, e.g. At DN III 58, 77, 141, 221, 276; MN I 340; III 2; AN 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 BHS form is abhidyālu, e.g. Divyāvadāna 301, a curious reconstruction] covetous DN I 139; III 82; SN II 168; III 93; AN I 298; II 30, 59, 220 (an° + avyapanna-citto sammā-diṭṭhiko at conclusion of sīla); V 92f., 163, 286f.; Iti 90, 91; past participle 39, 40.
:: Abhijjhātar see abhijjhitar.
:: Abhijjhāti [abhi + jhāyati1; see also abhijjhāyati] to wish for (accusative), long for, covet SN V 74 (so read for abhijjhati); gerund abhijjhāya Jāt VI 174 (= patthetvā commentary), — past participle abhijjhita.
:: Abhijjhāyati [Sanskrit abhidhyāyati, abhi + jhāyati1; see also abhijjhāti] — to wish for, covet (with accusative). Snp 301 (preterit abhijjhāyiṁsu = abhipatthayamāna jhāyiṁsu Paramatthajotikā II (Suttanipāta Cty) II 320).
:: Abhijjhita [past participle of abhijjhāti] coveted, Jāt VI 445; usually negative an° not coveted, Vinaya I 287; Snp 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 MN I 287 (Text abhijjhātar, varia lectio °itar) = AN V 265 (Text °itar, varia lectio °ātar).
:: Abhijjhiṭṭa varia lectio at Dhp IV 101 for ajjhiṭṭha.
:: Abhijoteti [abhi + joteti] to make clear, explain, illuminate Jāt V 339.
:: Abhikaṅkhanatā (feminine) [abhi + kaṅkhana + tā] wishing, longing, desire Sumaṅgalavilāsinī I 242.
:: Abhikaṅkhati [abhi + kaṅkhati] to desire after, long for, wish for SN I 140, 198 (Nibbānaṁ); Jāt II 428; IV 10, 241; Vimāna Vatthu 38, 283; Therīgāthā Commentary 244, — past participle abhikaṅkhita. cf. BHS abhikāṅkṣati, e.g. Jātakamala page 221.
:: Abhikaṅkhin (adjective) cf. wishing for, desirous (of °—°) Theri 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 (—°) Iti 89 (dukkh°; vv.ll. dukkhātiṇṇa and otiṇṇa) = AN 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 SN I 54; Thera 598; Theri 447 (gerund abhikiritūna, reading of commentary for Text apa°, explained by chaḍḍetvā); Dhp 25 (abhikīrati metri causa; dīpaṁ abhikīrati = viddhaṁseti vikirati Dhp I 255; varia lectio atikirati); Jāt IV 121 (abhikīrati; = viddhaṁseti commentary); VI 541 (nandiyo m° abhikīrare = abhikiranti abhikka manti commentary); Dhp I 255 (infinitive °kirituṁ), — past participle abhikiṇṇa see abhikiṇṇa 2.
:: Abhikīḷati [abhi + kīḷati] to play (a game), to sport Miln 359 (kīḷaṁ).
:: Abhikkama going forward, approach, going out Peta Vatthu IV 12 (opposite paṭikkama going back); Dhp III 124 (°paṭikkama).
:: Abhikkamati ￼ [Vedic abhikramati, abhi + kamati] to go forward, to proceed, approach DN I 50 (= abhimukho kamati, gacchati, pavisati Sumaṅgalavilāsinī I 151); II 147, 256 (abhikkāmuṁ preterit); Dhp 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 Skt. 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; DN II 220; MN I 142. 2. excellent, supreme (= sundara) Snp 1118 (°dassāvin having the most exellent knowledge = aggadassāvin etc. Cullaniddesa §76); usually in compar °tara (+ paṇītatara) DN I 62, 74, 216; AN 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) DN I 85, 110, 234; Snp page 15, 24, etc. frequent 4. surpassing beautiful (always with °vaṇṇa = abhirūpa) Vinaya I 26; DN II 220; MN 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) DN I 70 (= gamaṇa + nivattana Sumaṅgalavilāsinī I 183); Vinaya III 181; AN II 104, 106f.; Vimāna Vatthu 6.
:: Abhikkhaṇa1 (neuter) [from abhikkhanati] digging up of the ground MN I 143.
:: Abhikkhaṇa2 (neuter) [abhi + °ikkhaṇa from īkṣ, cf. Skt. 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; Dhp II 91.
:: Abhikkhaṇati [abhi + khaṇati] to dig up MN 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 Jāt 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) MN III 164 = Nettipakaraṇa 179 (+ ajjholambati); Jāt V 70 (papātaṁ), 269 (vetaraṇiṁ). — past participle abhilambita (q.v.).
:: Abhilambita (adjective) [past participle of abhilambati] hanging down Jāt V 407 (nīladuma°).
:: Abhilaṅghati [abhi + laṅghati] to ascend, rise, travel or pass over (of the moon traversing the sky) Jāt III 364; VI 221.
:: Abhilāpa [from abhi + lap] talk, phrasing, expression Snp 49 (vācabhilāpa making phrases, talking, idle or objectionable speech = tiracchānakathā Cullaniddesa §561); Iti 89 (? reading abhilāpāyaṁ uncertain, vv.ll. abhipāyaṁ abhipāpāyaṁ, abhisāpāyaṁ, abhisapāyaṁ, atisappāyaṁ. The corresponding passage SN III 93 reads abhisapayaṁ: (curse), and commentary on Iti 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 Snp 1032, 1033 = Nettipakaraṇa 10, 11 (see Cullaniddesa §88 = laggana "sticking to", bandhana, upakkilesa).
:: Abhimaddati [Sanskrit abhimardati and °mṛdnāti; abhi + mṛd] to crush SN I 102; AN I 198; Saddhammopāyana 288.
:: Abhimana (adjective) [abhi + mano, BHS abhimana, e.g. Mahāvastu III 259] having one's mind turned on, thinking of or on (with accusative) Thera 1122; Jāt 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 Miln 361; Saddhammopāyana 17.
:: Abhimaṅgala ￼ (adjective) [abhi + maṅgala] (very) fortunate, lucky, auspicious, in °sammatā (of Visākhā), blessed Vinaya III 187 = Dhp I 409. opposite avamaṅgala.
:: Abhimata (adjective) [BHS abhimata, e.g. Jātakamala 211; past participle of abhimanyate] — desired, wished for; agreeable, pleasant commentary on Thera 91.
:: Abhimatthati (°eti) and °mantheti [abhi + math or manth, cf. nimmatheti 1. to cleave, cut; to crush, destroy MN I 243 (sikharena muddhānaṁ °mantheti); SN I 127; Dhp 161 (varia lectio °nth°); Jāt IV 457 (matthako sikharena °matthiyamāno); Dhp III 152 (= kantati viddhaṁseti). 2. to rub, to produce by friction (especially fire, aggiṁ; cf. Vedic agniṁ nirmanthati) MN I 240.
:: Abhimāra [cf. Skt. abhimara slaughter] a bandit, robber Jāt II 199; Sumaṅgalavilāsinī I 152.
:: Abhimukha ￼ (adjective) [abhi + mukha] facing, turned towards, approaching Jāt II 3 (°ā ahesuṁ met each other). Usually °—° turned to, going to, inclined towards DN I 50 (purattha°); Jāt I 203 (devaloka°), 223 (varaṇa-rukkha°); II 3 (nagara°), 416 (Jetavana°); Dhp I 170 (tad°); II 89 (nagara°); Peta Vatthu Commentary 3 (kāma°, opposite vimukha), 74 (uyyāna°). — neuter °ṁ adverb to, towards Jāt I 263 (matta-vāraṇe); Peta Vatthu Commentary 4 (āghātana°, may here be taken as predicative adjective); Dhp III 310 (uttara°).
:: Abhinadati [abhi + nadati] to resound, to be full of noise Jāt 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 DN I 244; MN I 498; Jāt IV 397.
:: Abhinandati [abhi + nandati] to rejoice at, find pleasure in (accusative), approve of, be pleased or delighted with (accusative) DN I 46 (bhāsitaṁ), 55 (the same), 158, 223; MN I 109, 458; SN I 32 (annaṁ), 57, 14, (cakkhuṁ, rūpe etc.); AN IV 411; Thera 606; Dhp 75, 219; Snp 1054, 1057, 1111; Cullaniddesa §82; Miln 25; Sumaṅgalavilāsinī I 160; Dhp 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 AN II 54 (piyarūpa); especially frequent in phrase (taṇhā) tatra-tatrābhinandinī finding its pleasure in this or that [cf. BHS tṛṣṇā tatra-tatrābhinandinī Mahāvastu III 332] Vinaya I 10; SN V 421; Paṭisambhidāmagga II 147; Nettipakaraṇa 72, etc.
:: Abhinandita [past participle of abhinandati] only in an° not enjoyed, not (being) an object of pleasure SN IV 213 = Iti 38; SN V 319.
:: Abhinata [past participle of abhi + namati] bent, (strained, figurative bent on pleasure) MN I 386 (+ apanata); SN 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; Jāt 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) Jāt VI 530 (= abhinadanto commentary); Peta Vatthu Commentary 157 (= abhiruda).
:: Abhinibbatta [abhi + nibbatta, past participle of abhinibbattati] reproduced, reborn AN 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. BHS wrongly abhinivartate].
:: Abhinibbatteti [abhi + nibbatteti, causative of °nibbattati] to produce, cause, cause to become SN III 152; AN V 47; Cullaniddesa under jāneti.
:: Abhinibbatti (feminine) [abhi + nibbatti] becoming, birth, rebirth, DN I 229; II 283 (varia lectio for abhinipphatti) SN II 65 (punabbhava°), 101 (the same); IV 14, 215; AN 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. BHS 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; MN 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 Snp 281 (Text abhinibbijjayātha, vv.ll. °nibbijjiyātha and °nibbajjiyātha, Paramatthajotikā II explains by vivajjeyyātha mā bhajeyyātha; varia lectio abhinippajjiyā) = AN IV 172 (Text abhinibbajjayātha, vv.ll. °nibbajjeyyātha and °nibbijjayātha); gerund abhinibbijja Theri 84.
:: Abhinibbijjhati [abhi + nibbijjhati] to break quite through (of the chick coming through the shell of the egg) Vinaya III 3; MN I 104 = SN 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 AN I 142 = MN III 187; Snp 1087; Cullaniddesa §83, and abhinibbutatta of cooled mind Snp 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 MN I 120; AN V 230. — cf. abhiniggaṇhanā.
:: Abhinihata (past participle) [abhi + nihata] oppressed, crushed, slain Jāt 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 Jāt 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 Snp 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) Jāt 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 MN I 331.
:: Abhinimanteti [abhi + nimanteti] to invite to (with instrumental), to offer to DN I 61 (āsanena).
:: Abhinimmadana (neuter) [abhi + nimmadana] crushing, subduing, levelling out MN III 132; AN IV 189f.
:: Abhinimmināti [abhi + nimmināti, cf. BHS abhinirmāti Jātakamala 32; abhinirminoti Divyāvadāna 251; abhinirminīte Divyāvadāna 166] — to create (by magic), produce, shape, make SN III 152 (rūpaṁ); AN 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 DN I 34, 77, 186, 195. II 13; MN II 18; III 121; Cullaniddesa under pucchā6 (only ahīn°).
:: Abhininnāmeti [abhi + ninnāmeti cf. BHS abhinirṇāmayati Lalitavistara 439] to bend towards, to turn or direct to DN I 76 (cittaṁ ñāṇa-dassanāya); MN I 234; SN I 123; IV 178; past participle 60.
:: Abhinipajjati [abhi + nipajjati] to lie down on Vinaya IV 273 (+ abhinisīdati); AN IV 188 (in = accusative + abhinisīdati); past participle 67 (the same).
:: Abhinipatati [abhi + nipatati] to rush on (to) Jāt 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 (—°) Jāt II 7.
:: Abhinippajjati [abhi + nippajjati] to be produced, accrue, get, come (to) MN I 86 (bhogā abhinipphajjanti: sic) = Cullaniddesa §99 (has nābhinippajjanti). — cf. abhinipphādeti.
:: Abhinippanna (and °nipphanna) [abhi + nippanna, past participle of °nippajjati] — produced, effected, accomplished DN II 223 (siloka); Jāt VI 36 (so read for abhinippata); Miln 8 (-pph-).
:: Abhinippata at Jāt 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 DN II 283 (varia lectio °nibbatti).
:: Abhinipphādeti [abhi + nipphādeti] to bring into existence, produce, effect, work, perform DN I 78 (bhājana-vikatiṁ); Vinaya II 183 (iddhiṁ); SN V 156, 255; Miln 39.
:: Abhinippīḷanā (feminine) [abstract to abhinippīḷeti, cf. nippīḷana] pressing squeezing, taking hold of Vinaya III 121 (+ abhiniggaṇhanā).
:: Abhinippīḷeti [abhi + nippīḷeti] to squeeze, crush, subdue Vism 399; often in combination with abhiniggaṇhāti MN I 120; AN V 230.
:: Abhinipuṇa (adjective) [abhi + nipuṇa] very thorough, very clever DN 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; AN V 188; past participle 67.
:: Abhinissaṭa (past participle) [abhi + nissaṭa] escaped Thera 1089.
:: Abhinivajjeti [abhi + nivajjeti] to avoid, get rid of DN III 113; MN I 119, 364, 402; SN V 119, 295, 318; AN III 169f.; Iti 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 DN III 230; MN I 136, 251; SN II 17; III 10, 13, 135, 161, 186 (saṁyojana° IV 50; AN 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. SN 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. Skt. nirhanti] to drive away, put away, destroy, remove, avoid MN I 119 (in phrase āṇiṁ a. abhinīharati abhinivajjeti).
:: Abhinīharati [abhi + nīharati] 1. to take out, throw out MN I 119 (see abhinīhanati). 2. to direct to, to apply to (original to isolate? Is reading correct?) in phrase ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti DN I 76 (= tanninnaṁ tappoṇaṁ karoti Sumaṅgalavilāsinī I 220, 224; v.l abhini°.) cf. the latter phrase also in BHS 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. BHS 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 SN III 267f. (°kusala); AN II 189; III 311; IV 34 (°kusala); Jāt I 14 (Buddhabhāvāya A resolve to become a Buddha), 15 (Buddhattāya); Paṭisambhidāmagga I 61f.; II 121; Nettipakaraṇa 26; Miln 216; Dhp 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 DN II 18; III 144, 167f. [cf. Avadāna-śataka I 367 and 370 abhinīla-padma-netra]; Theri 257 (nettā ahesuṁ abbinīla-m-āyatā).
:: Abhinīta (past participle) [past participle of abhi-neti] led to, brought to, obliged by (—°) MN I 463 = Miln 32 (rājā and cora°); MN I 282; SN III 93; Thera 350 = 435 (vātaroga° "foredone with cramping pains" Mrs. Rhys Davids); past participle 29; Miln 362.
:: Abhiṇhaṁ (adverb) [contracted form of abhikkhaṇaṁ] repeatedly, continuous, often MN I 442 (°āpattika a habitual offender), 446 (°kāraṇa continuous practice); Snp 335 (°saṁvāsa continuous living together); Jāt I 190; past participle 32; Dhp II 239; Vimāna Vatthu 116 (= abhikkhaṇa), 207, 332; Peta Vatthu Commentary 107 (= abhikkhaṇaṁ). cf. abhiṇhaso.
:: Abhiṇhaso (adverb) [adverb case from abhiṇha; cf. bahuso = Skt. bahuśaḥ] always, ever SN I 194; Thera 25; Snp 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 DN III 106; AN II 149; V 63 (opposite khipp°); mah° of great insight SN II 139. — cf. abhiññatara SN V 159 (read bhiyyobhiññataro).
:: Abhiññatā (feminine) [from abhiññā] in compound mahā° state or condition of great intelligence or supernormal knowledge SN IV 263; V 175, 298 f.
:: Abhiññā1 (feminine) [from abhi + jñā, see jānāti]. Rare in the older texts. Iti 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 (SN V 421 = Vinaya I 10 = SN IV 331), the Path + best knowledge and full emancipation (AN V 238), the Four Applications of Mindfullness (SN V 179) and the Four Steps to Iddhi (SN V 255). The contrary is three times stated; wrong-doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (DN III 131; AN III 325f. and V 216). Secondly, we find a list of what might now be called psychic powers. Iti 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 DN III 281 as a list of abhiññās. Iti 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 DN I 89f. (translation DB I 89 feminine); MN I 34 (see Buddhist Suttas, 210 feminine); AN I 255, 258 = III 17, 280 = IV 421. At SN I 191; Vinaya II 16; past participle 14, we have the adjective chaḷabhiññā ("endowed with the six apperceptions"). At SN II 216 we have five, and at SN V 282, 290 six abhiññā's mentioned in glosses to the text, and at SN II 217, 222 a bhikkhu claims the six powers. See also MN II 11; III 96. It is from these passages that the list at DN 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; Miln 342; Vism 373; Mahāvaṁsa 11,19; Sumaṅgalavilāsinī I 175; Dhp 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", Jāt 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 Snp 588 (abhiññeyyaṁ °ṁ). 2. (well)-known, distinguished DN I 89 (°kolañña = pākaṭa-kulaja Sumaṅgalavilāsinī I 252), 235; Snp page 115.
:: Abhiññeyya gerund of abhijānāti.
:: Abhipassati [abhi + passati] to have regard for, look for, strive after AN I 147 (Nibbānaṁ); III 75; Snp 896 (khema°), 1070 (ratta mahā°) Mahāniddesa 308; Cullaniddesa §428; Jāt VI 370.
:: Abhipattheti [abhi + pattheti] to hope for, long for, wish for Khuddakapāṭha VIII 10; Paramatthajotikā II 320; Dhp I 30, — past participle abhipatthita (q.v.).
:: Abhipatthita (past participle) [from abhipattheti] hoped, wished, longed for Miln 383; Paramatthajotikā II 85.
:: Abhipattika (adjective) [from abhipatti] one who has attained, attaining (—°), getting possession of SN I 200 (devakañña°).
:: Abhipāleti [abhi + pāleti] to protect Vimāna Vatthu 8421, cf. Vimāna Vatthu 341.
:: Abhipāruta (adjective) [abhi + pāruta, past participle of abhipārupati] dressed Miln 222.
:: Abhipāteti [abhi + pāteti] to make fall, to throw Jāt II 91 (kaṇḍaṁ).
:: Abhipīḷeti [abhi + pīḷeti] to crush, squeeze Miln 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 MN Snp 439 (kaṇhassa° the fighting army of k. = samaṇa-brāhmaṇānaṁ nippothanī antarāyakārī Paramatthajotikā II 390).
:: Abhippakiṇṇa [past participle of abhippakirati] completely strewn (with) Jāt I 62.
:: Abhippakirati [abhi + pakirati] to strew over, to cover (completely) DN 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 MN III 164 (olambati ajjholambati a.).
:: Abhippamodati [abhi + pamodati] to rejoice (intransitive); to please, satisfy (transative, with accusative) MN I 425; SN V 312, 330; AN V 112; Jāt III 530; Paṭisambhidāmagga I 95, 176, 190.
:: Abhippasanna (adjective) [past participle of abhippasīdati, cf. BHS abhiprasanna] finding one's peace in (with locative), trusting in, having faith in, believing in, devoted to (locative) Vinaya III 43; DN I 211 (Bhagavati) SN I 134; IV 319; V 225, 378; AN III 237, 270, 326f.; Snp page 104 (brāhmaṇesu); Peta Vatthu Commentary 54 (sāsane), 142 (the same). cf. vippasanna in same meaning.
:: Abhippasāda [abhi + pasāda, cf. BHS 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. BHS abhiprasādayati Divyāvadāna 68, 85, past participle abhiprasādita-manāḥ Jātakamala 213, 220] — to establish one's faith in (locative), to be reconciled with, to propitiate Thera 1173 = Vimāna Vatthu 212 (manaṁ Arahantamhi = cittaṁ pasādeti Vimāna Vatthu 105).
:: Abhippasīdati [abhi + pasīdati] to have faith in DN 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 Miln 8, 13, 36, 304; Peta Vatthu Commentary 132 (varia lectio ati°); intransitive Miln 18 (pupphāni °iṁsu poured down), — past participle abhippavuṭṭha.
:: Abhippavuṭṭha (past participle) [from abhippavassati] having rained, poured, fallen; transative SN V 51 (bandhanāni meghena °āni) = AN V 127; intransitive MN II 117 (mahāmegho °o there has been a cloudburst).
:: Abhippāsāreti [abhi + pasāreti, cf. BHS abhiprasārayati Divyāvadāna 389] to stretch out Vinaya I 179 (pāde).
:: Abhipucchati [abhi + pucchati] Skt. abhipṛcchati] to as Jāt IV 18.
:: Abhipūreti [abhi + pūreti] to fill (up) Miln 238; Dāṭhāvaṁsa III 60 (paṁsūhi).
:: Abhiraddha (adjective) [past participle of abhi + rādh] propitiated, satisfied AN IV 185 (+ atta mana).
:: Abhiraddhi (feminine) [from abhiraddha] only in negative an° displeasure, dislike, discontent AN I 79; Sumaṅgalavilāsinī I 52 (= kopassiveetaṁ adhivacanaṁ).
:: Abhirakkhati [abhi + rakkhati] to guard, protect Jāt VI 589 (= pāleti commentary). cf. parirakkhati.
:: Abhirakkhā (feminine) [from abhirakkhati] protection, guard Jāt 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 Snp 718, 1085; Jāt I 192; III 189, 393; Dhp 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; MN I 170; Snp 53. present participle medium abhiramamāna Jāt 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 MN III 132 (gāmante).
:: Abhiramāpeti [causative II from abhiramati] 1. to induce to sport, to cause one to take pleasure Jāt III 393. 2. to delight, amuse, divert Jāt I 61. — cf. abhiramāpana.
:: Abhirata (adjective) (—°) [past participle of abhiramati] found of, indulging in, finding delight in AN IV 224 (nekkhamma°); V 175 (the same), Snp 86 (Nibbāna°), 275 (vihesa°), 276 (kalaha°); Jāt 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 (—°) Jāt V 254 (kāma°).
:: Abhirati (feminine) [from abhi + ram] delight or pleasure in (locative or °—°) SN I 185; IV 260; AN V 122; Dhp 88.
-an° displeasure, discontent, distaste Vinaya II 110; DN I 17 (+ paritassanā); SN I 185; V 132; AN III 259; IV 50; V 72f., 122; Jāt III 395; Sumaṅgalavilāsinī I 111; Peta Vatthu Commentary 187.
:: Abhiratta (adjective) [abhi + ratta] very red Jāt V 156; figurative very much excited or affected with (—°) Snp 891 (sandiṭṭhirāgena a.).
:: Abhiravati [abhi + ravati] to shout out Buddhavaṁsa II 90 = Jāt I 18 (V 99)
:: Abhirādheti [abhi + rādheti] to please, satisfy, make happy Jāt I 421; Sumaṅgalavilāsinī I 52. — preterit (preterit) abhirādhayi Vimāna Vatthu 315 (= abhirādhesi Vimāna Vatthu 130); Vimāna Vatthu 6423 (gloss for abhirocayi Vimāna Vatthu 282); Jāt I 421; III 386 (= paritosesi commentary), — past participle abhirādhita.
:: Abhirādhin (adjective) (—°) [from abhirādheti] pleasing giving pleasure, satisfaction Jāt IV 274 (mitta° = ārādhento tosento commentary).
:: Abhirādhita [past participle of abhirādheti] having succeeded in, fallen to one's share, attained Thera 259.
:: Abhiroceti [abhi + roceti, causative of ruc] 1. to like, to find delight in (accusative), to desire, long for Jāt 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. Skt. 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 Jāt I 402; Dhp I 45.
:: Abhiruda (adjective °—°) [Sanskrit abhiruta] resounding with (the cries of animals, especially the song of birds), full of the sound of (birds) Thera 1062 (kuñjara°), 1113 (mayūra-koñca°); Jāt 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 Thera 49.
:: Abhirūhana (neuter) [BHS °rūhana, e.g. Mahāvastu II 289] climbing, ascending, climb Miln 356.
:: Abhirūhati (abhiruhati) [abhi + ruh] to ascend, mount, climb; to go on or into (with accusative) Dhp 321; Thera 271; Jāt 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 Jāt III 189; Peta Vatthu Commentary 75, 152 (as varia lectio; Text has °ruyhitva), 271 (nāvaṁ), and abhirūhitvā Jāt I 50 (pabbataṁ) II 128.
:: Abhirūḷha [past participle of abhirūhati] mounted, gone up to, ascended Jāt V 217; Dhp I 103.
:: Abhirūpa (adjective) [abhi + rūpa] of perfect form, (very), handsome, beautiful, lovely Snp 410 (= dassaniya- aṅgapaccaṅga Paramatthajotikā II 383); Jāt 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; DN I 47, 114, 120; SN II 279; AN II 86, 203; Cullaniddesa §659; past participle 66; Dhp I 281 (compare); Peta Vatthu Commentary 46.
:: Abhisaddahati [abhi + saddahati, cf. Skt. abhiśraddadhāti, e.g. Divyāvadāna 17, 337] to have faith in, believe in (with accusative), believe SN V 226; Thera 785; Peta Vatthu IV 113, 125 (°saddaheyya = paṭiñeyya Peta Vatthu Commentary 226); Nettipakaraṇa 11; Miln 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 AN V 265 (para°). cf. next.
:: Abhisajjanā (feminine) [abstract from abhisajjati, cf. abhisajjana] at Snp 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) DN I 91 (= kodha-vasena laggati Sumaṅgalavilāsinī I 257); III 159; Jāt III 120 (+ kuppati); IV 22 (abhisajji kuppi vyāpajji, cf. BHS abhiṣajyate kupyati vyāpadyate. Avadāna-śataka I 286); V 175 (= kopeti commentary); Dhp 408 (abhisaje potential = kujjhāpana-vasena laggāpeyya Dhp IV 182); past participle 30, 36. See also abhisajjana and abhisajjanā.
:: Abhisallekhika (adjective) [abhi + sallekha + ika] austere, stearn, only in feminine °ā (scilicet kathā) AN III 117f.; IV 352, 357; V 67.
:: Abhisamaya [abhi + samaya, from sam + i, cf. abhisameti and sameti; BHS 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 SN I 87 = AN III 49 = Iti 17, cf. AN II 46; ariyasaccānaṁ. A full understanding of the four noble truths SN V 415, 440, 441 [cf. Divyāvadāna 654: anabhisamitānāṁ caturnāṁ āryasatyānāṁ a.]; Snp 758 (sacca° = saccāvabodha Paramatthajotikā II 509); Miln 214 (catusacc°); Saddhammopāyana 467 (catusacc°), 525 (saccānaṁ); dhammābhisamaya full grasp of the Dhamma, quasi conversion [cf. dharmābhisamaya Divyāvadāna 200] SN II 134; Miln 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 SN IV 205, 207, 399; AN III 246, 444; Iti 47; cf. māna° SN I 188 = Theri 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"); Snp 342 (explained by mānassa abhisamayo khayo vayo pahānaṁ Paramatthajotikā II 344). Also in following passages: SN II 5 (paññāya a.), 104 (the same), 133f.; Snp 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; Dhp I 109; Vimāna Vatthu 73 (bhāvana°), 84 (sacchikiriya°); Dīpavaṁsa I 31. — anabhisamaya not grasping correctly, insufficient understanding, taken up wrongly SN 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; AN II 243f.; of dhamma MN I 469; AN 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 Snp 143).
:: Abhisambhava [from abhisambhavati] only in dur° hard to overcome or get over, hard to obtain or reach, troublesome SN V 454; AN V 202; Snp 429, 701; Jāt 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 AN IV 241; Thera 436; Mahāniddesa 471, {72} 485; Jāt III 140; V 150, 417; VI 292, 293, 507 (future medium °sambhossaṁ = sahissāmi adhivāsessāmi commentary); Paṭisambhidāmagga II 193. — gerund °bhutvā Thera 1057 and °bhavitvā Snp 52 (cf. Cullaniddesa §85). — preterit °bhosi DN II 232. — gerundive °bhavanīya DN 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 BHS frequent] — to be able (to get or reach); only in negative present participle anabhisambhuṇanto unable DN I 101 (= asampāpuṇanto avisahamāno vā Sumaṅgalavilāsinī I 268); Mahāniddesa 77, 312.
:: Abhisambhū (adjective) [from abhi + sam + bhū] getting, attaining (?) DN II 255 (lomahaṁsa°).
:: Abhisambhūta [past participle of abhisambhavati] attained, got Saddhammopāyana 556.
:: Abhisambodhi (feminine) [abhi + sambodhi] the highest enlightenment Jāt 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 DN III 273; SN IV 331; Iti 121. an° not understood MN 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; DN II 4; MN I 6 (sammāsambodhiṁ); SN I 68, 138, 139 and passim Peta Vatthu Commentary 94, 99.
:: Abhisambuddhatta (neuter) [abstract from abhisambuddha] thorough realization, perfect understanding SN V 433.
:: Abhisambudhāna (adjective) [formation of a present participle medium from past participle abhisam + budh instead of abhisam + bujjh°] awaking, realising , knowing, understanding Dhp 46 (= bujjhanto jānanto ti attho Dhp I 337).
:: Abhisambujjhana (neuter) = abhisambodhi Jāt I 59.
:: Abhisambujjhati [abhi + sambujjhati] to become wide awake, to awake to the highest knowledge, to gain the highest wisdom (sammāsambodhiṁ) DN III 135; Iti 121. Preterit °sambujjhi SN 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 BHS abhisamita] completely grasped or realized, understood, mastered SN V 128 (dhamma a.), 440 (anabhisametāni cattāri ariya-saccāni, cf. Divyāvadāna 654 anabhisamitāni cuma.); AN 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; SN 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: Skt. samita. cf. BHS abhisamayati, either causative or denominative formation, Divyāvadāna 617: caturāryasatyāni a.] to come by, to attain, to realize, grasp, understand (cf. adhigacchati) Miln 214 (catusaccābhisamayaṁ abhisameti). Frequently in combination abhisambujjhati, abhisameti; abhisambujjhitvā abhisametvā, e.g. SN II 25; III 139; Kathāvatthu 321. — future °samessati SN V 441. — preterit °samiṁsu Miln 350; °samesuṁ SN V 415. — gerund °samecca (for °icca under influence of °sametvā as causative formation; Trenckner's explanation "Notes" 564 is unnecessary and hardly justifiable) SN V 438 (an° by not thoroughly understanding); AN V 50 (sammattha° through complete realization of what is proficient); Snp 143 (= abhisamāgantvā Paramatthajotikā I 236); and °sametvā SN II 25; III 139, — past participle abhisameta (q.v.).
:: Abhisamikkhati (and °ekkhati), [abhi + sam + īks, cf. samikkhati] — to behold, see, regard, notice Jāt IV 19 (2nd singular medium °samekkhase = olokesi commentary). — gerund °samikkha and °samekkha [BHS °samīkṣya, e.g. Jātakamala pages 28, 30 etc.] Jāt V 340 (°samikkha, varia lectio sañcikkha = passitvā commentary); 393, 394 (= disvā commentary).
:: Abhisammati [abhi + śam, Skt. abhiśamyati] to cease, stop; transative (causative) to allay, pacify, still Jāt 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", DN II 91; Vinaya I 293; SN IV 59, 63; V 346, 356, 369; Dhp I 221. — evaṁ-gatika eva abhisamparāya (adjective) "leading to such and such a return, such and such a future state" DN I 16, 24, 32, 33 etc. (= evaṁ-vidhā paralokā ti Sumaṅgalavilāsinī I 108). °abhisamparāyaṁ (accusative as adverb) in future, after death AN 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" AN II 61; past participle 38; Miln 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 Jāt V 174 (°saṁsittha 3rd singular preterit medium = pa ribhāsi commentary) — preterit abhisasi Jāt 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) Theri 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. BHS abhisyanda, e.g. Mahāvastu II 276] — outflow, overflow, yield, issue, result; only in following phrases: cattāro puññābhisandā kusalābhisandā (yields in merit) SN V 391f.; AN II 54f.; III 51, 337; VI 245, and kammābhisanda result of kamma Miln 276. — cf. abhisandana.
:: Abhisandahati [abhi + sandahati of saṁ + dhā] to put together, to make ready Thera 151; gerund abhisandhāya in sense of a preposition = on account of, because of Jāt 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 DN I 73, 74.
:: Abhisanna (adjective) [past participle of abhisandati = abhi + syand, cf. Skt. abhisanna] overflowing, filled with (—°), full Vinaya I 279 (°kāya a body full of humours, Cariyāpiṭaka II 119 and Miln 134); Jāt I 17 (V 88; pītiyā); Miln 112 (duggandha°).
:: Abhisantāpeti [ahhi + santāpeti, causative of santapati] to burn out, scorch, destroy MN I 121.
:: Abhisaṅga [from abhi + sañj, cf. abhisajjati and Skt. abhisaṅga] sticking to, cleaving to, adherence to Jāt 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); DN I 184 (the same); SN II 40; III 87, 92; IV 132, 290; V 449; AN I 201; Snp 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 MN I 350; AN II 43; V 343; Jāt 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; AN IV 180, and (b) iddha° (= iddhi°) working of supernormal powers Vinaya I 16; DN I 106; SN III 92; IV 289; V 270; Snp 107; Peta Vatthu Commentary 56, 172, 212. 2. preparation, store, accumulation (of kamma, merit or demerit), substratum, state (see for detail saṅkhāra) SN 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; Miln 46.
:: Abhisañcetayita [past participle of abhisañceteti] raised into consciousness, thought out, intended, planned MN I 350; SN II 65; IV 132; AN V 343.
:: Abhisañceteti [abhi + sañceteti or °cinteti] to bring to consciousness, think out, devise, plan SN 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 DN 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; Miln 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; Jāt IV 389; V 87; Dhp I 42, — past participle abhisatta.
:: Abhisara [from abhi + sarati, of sṛ to go] retinue Jāt V 373.
:: Abhisasi preterit of abhisaṁsati (q.v.).
:: Abhisatta [past participle of abhisapati, cf. Skt. abhiśapta, from abhi + śap] cursed, accursed, railed at, reviled Jāt III 460; V 71; Paramatthajotikā II 364 (= akkuṭṭha); Vimāna Vatthu 335.
:: Abhisattha [past participle of abhisaṁsati] cursed, accursed Thera 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 Jāt VI 56 (= sannipatita commentary). 2. (passive) approached, visited Vinaya I 268.
:: Abhisavati (better °ssavati?) [abhi + savati, of sru] to flow towards or into Jāt VI 359 (najjo Gaṅgaṁ a.).
:: Abhisādheti [abhi + sādheti] to carry out, arrange; to get; procure, attain Jāt VI 180; Miln 264.
:: Abhisāpa [abhisapati] a curse, anathema SN III 93 = Iti 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.); Thera 1118.
:: Abhisāreti [abhi + sāreti, causative of abhisarati] to approach, to persecute Jāt VI 377.
:: Abhisāriyā (feminine) [Sanskrit abhisārikā, from abhi + sṛ] a woman who goes to meet her lover Jāt III 139.
:: Abhisecana (neuter) = abhiseka, viz. (a) ablution, washing off Theri 239 and 245 (udaka°). — (b) consecration Jāt II 353.
:: Abhiseceti [causative of abhisiñcati] to cause to be sprinkled or inaugurated Jāt V 26. (imperative abhisecayassu).
:: Abhiseka [from abhi + sic, cf. Skt. abhiṣeka] anointing, consecration, inauguration (as king) AN I 107 (cf. abhisitta); II 87 read abhisekanabhisitto; Jāt II 104, 352; Dhp 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 Skt. 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 AN I 107 (khattiyābhisekena) Jāt I 399 (figurative °itvā gerund II 409 (the same); VI 161 (the same); Mahāniddesa 298; Miln 336 (amatena lokaṁ abhisiñci Bhagavā); Peta Vatthu Commentary 144 (read abhisiñci cimillikañ ca ...) — passive abhisiñcati Miln 359, — past participle abhisitta. — causative abhiseceti.
:: Abhisitta [past participle of abhisiñcati, Skt. °sikta 1. sprinkled over, anointed Snp 889 (manasā, cf. Mahāniddesa 298); Miln 336 (amatena lokaṁ a.). 2. consecrated (King), inaugurated (more frequent in this connection is avasitta), Vinaya III 44; AN 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" MN 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; Miln 97, and ghamma° SN II 110, 118; Snp 1014; Jāt II 223; Vimāna Vatthu 40; Peta Vatthu Commentary 114.
:: Abhitāḷita [abhi + tāḷita from tāḷeti] hammered to pieces, beaten, struck Vism 231 (muggara°).
:: Abhitāpa [abhi + tāpa] extreme heat, glow; adjective very hot Vinaya III 83 (sīsa° sunstroke); MN I 507 (mahā° very hot); Miln 67 (mahābhitāpatara much hotter); Peta Vatthu IV 18 (mahā°, of Niraya).
:: Abhitiṭṭhati [abhi + tiṭṭhati] to stand out supreme, to excel, surpassed II 261; Jāt VI 474 (abhiṭṭhāya = abhibhavitvā commentary).
:: Abhito (indeclinable) adverb case from preposition abhi]. 1. round about, on both sides Jāt 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 Snp 709 (= atīva toseti Paramatthajotikā II 496).
:: Abhitthaneti [abhi + thaneti] to roar, to thunder Jāt I 330, 332 = Cariyāpiṭaka III 10, 7.
:: Abhittharati [abhi + tarati2, evidently wrong for abhittarati] to make haste Dhp 116 (= turitaturitaṁ sīghasīghaṁ karoti Dhp III 4).
:: Abhitthavana (neuter) [from preceding] praise Therīgāthā Commentary 74.
:: Abhitthavati [abhi + thavati] to praise Jāt I 89; III 531; Dāṭhāvaṁsa III 23; Dhp I 77; Peta Vatthu Commentary 22; cf. abhitthunati.
:: Abhitthunati [abhi + thunati; cf. abhitthavati] to praise Jāt I 17 (preterit abhitthuniṁsu); cf. thunati 2, — past participle °tthuta Dhp 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 = Skt. abhitūrṇa. The latter occurs as varia lectio under the disguise of (sok-)āhituṇḍa for °abhituṇṇa at Mahāvastu III 2]. Overwhelmed, overcome, overpowered SN II 20; Paṭisambhidāmagga I 129 (dukkha°), 164; Jāt 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 Snp 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 Jāt I 83 = Vinaya I 36; Jāt VI 220. 2. to speak (kindly) to, to welcome, salute, greet. In this sense always combined with abhinandati, e.g. At MN I 109, 266, 458; SN III 14; IV 36f.; Miln 69. — causative abhivādeti.
:: Abhivaḍḍhana (adjective/neuter) [from abhivaḍḍhati] increasing (transitive), augmenting; feminine °ī Saddhammopāyana 68.
:: Abhivaḍḍhati [Vedic abhivardhati, abhi + vṛdh 1. to increase (intransitive) DN I 113, 195 (opposite hāyati); MN II 225; AN III 46 (bhogā a.); Dhp 24; Miln 374; Peta Vatthu Commentary 8, 133; Saddhammopāyana 288, 523. 2. to grow over or beyond, to outgrow Jāt III 399 (vanaspatiṁ). — past participle abhivuḍḍha and °vuddha (q.v.).
:: Abhivaḍḍhi (feminine) [cf. Skt. abhivṛddhi, from abhi + vṛdh] increase, growth Miln 94. — See also abhivuddhi.
:: Abhivagga [abhi + vagga] great mass (?), superior force (?), only in phrase °ena omaddati to crush with superior force or overpower MN I 87 = Cullaniddesa 1996.
:: Abhivandati [abhi + vandati] to salute respectfully, to honour, greet; gerundive °vandanīya Miln 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 DN III 160 (ābhivassaṁ metri causā); AN III 34; Thera 985; Jāt I 18 (V 100; pupphā a stream down); Cariyāpiṭaka III 106; Miln 132, 411. Past participle abhivaṭṭa and abhivuṭṭha (q.v.). — causative II abhivassāpeti to cause (the sky to) rain Miln 132.
:: Abhivassin (adjective) = abhivassaka Iti 64, 65 (sabbattha°).
:: Abhivaṭṭa [past participle of abhivassati, see also abhivuṭṭha] rained upon Dhp 335 (gloss °vuṭṭha; cf. Dhp IV 45); Miln 176, 197, 286. — Note: Andersen PG prefers reading abhivaḍḍha at Dhp 335 "the abounding Bīraṇa grass").
:: Abhivādana (neuter) [from abhivādeti] respectful greeting, salutation, giving welcome, showing respect or devotion AN II 180; IV 130, 276; Jāt I 81, 82, 218; Dhp 109 (°sīlin of devout character, cf. Dhp II 239); Vimāna Vatthu 24; Saddhammopāyana 549 (°sīla).
:: Abhivādeti [causative of abhivadati] to salute, greet, welcome, honour Vinaya II 208f.; DN I 61; AN III 223; IV 173; Vimāna Vatthu 15 (abhivādayiṁ preterit = abhivādanaṁ kāresiṁ vandiṁ Vimāna Vatthu 24); Miln 162. Often in combination with padakkhiṇaṁ karoti in sense of to bid goodbye, to say adieu, farewell, e.g. DN I 89, 125, 225; Snp 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 Jāt V 325 (= nivāreti commentary).
:: Abhivāyati [abhi + vāyati; cf. Skt. abhivāti] to blow through, to pervade Miln 385.
:: Abhivedeti [abhi + causative of vid 1. to make known, to communicate Dāṭhāvaṁsa V 2, 11. 2. to know Jāt VI 175 (= jānāti commentary).
:: Abhiveṭheti Kern's (Toevoegselen sub voce) proposed reading at Jāt 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 MN I 317 = SN III 156; V 44 = Iti 20.
:: Abhivijayati (and vijināti) [abhi + vijayati] to overpower, to conquer. Of °jayati the gerund °jiya at DN I 89, 134; II 16. Of °jināti the present 3rd plural °jinanti at Miln 39; the gerund °jinitvā at MN I 253; past participle 66.
:: Abhivinaya [abhi + vinaya] higher discipline, the refinements of discipline or Vinaya; combined with abhidhamma, e.g. DN III 267; MN I 472; also with vinaya Vinaya V 1f.
:: Abhivindati [abhi + vindati] to find, get, obtain Snp 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 DN III 160.
:: Abhivissattha [abhi + vissattha, past participle of abhivissasati, Skt. abhiviśvasta] confided in, taken into confidence MN 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 Miln 361.
:: Abhivuddhi (feminine) [Sanskrit abhivṛddhi, see also abhivaḍḍhi] increase, growth, prosperity Miln 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) Thera 1065; Dhp 335 (gloss); Peta Vatthu Commentary 29.
:: Abhivyāpeti see abhibyāpeti.
:: Abhiyācati [abhi + yācati] to ask, beg, entreat Snp 1101, cf. Cullaniddesa §86.
:: Abhiyāti [Vedic abhiyāti in same meaning; abhi + yā] to go against (in a hostile manner), to attack (with accusative) SN I 216 (preterit abhiyaṁsu, varia lectio abhijiyiṁsu); Dhp 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 Theri 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) DN III 168.
:: Abhiyujjhati [abhi + yujjhati from yudh] to contend, quarrel with Jāt 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 Jāt VI 193. See also abhida 1.
:: Abhumma (adjective) [a + bhumma] groundless, unfounded, unsubstantial, Jāt V 178; VI 495.
:: Abhūta (adjective) [a + bhūta] not real, false, not true, usually as neuter °ṁ falsehood, lie, deceit Snp 387; Iti 37; instrumental abhūtena falsely DN I 161.
-vādin one who speaks falsely or tells lies Snp 661 = Dhp 306 = Iti 42; explained as "ariyūpavāda-vasena alika-vādin" Paramatthajotikā II 478; as "tucchena paraṁ abhācikkhanto" Dhp III 477.
:: Aby° see avy°.
:: Acaṅkama (avj.) [a + caṅkama] not fit for walking, not level or even Thera 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 Snp 1040 (explained wrongly as past participle = atikkanta at Cullaniddesa §10 and as atīta at Dhp IV 494); Dhp 414.
:: Accahasi [from ati + hṛ] preterit 3 singular of atiharati to bring over, to bring, to take Jāt III 484 (= ativiya āhari commentary).
:: Accahita (adjective) [ati + ahita] very cruel, very unfriendly, terrible Jāt 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 Jāt I 223; Miln 413; Vimāna Vatthu 71; Peta Vatthu Commentary 73, 125, 266; Saddhammopāyana 288. 2. final, absolute, complete; adverb thoroughly SN I 130 (°ṁ hataputtā'mhi); III 13 = AN I 291f.; V 326f. (°niṭṭha, °yogakkhemin); Kathāvatthu 586 (°niyāmatā final assurance; cf. Points of Controversy 40). 3. (°-) exceedingly, extremely, very much AN I 145 (°sukhumāla, extremely delicate), Miln 26 (the same); Snp 794 (°suddhi = paramattha-accantasuddhi Paramatthajotikā II 528); Thera 692 (°ruci); Dhp 162 (°dussīlya = ekanta° Dhp III 153).
:: Accaṅkusa (adjective) [ati + aṅkusa] beyond the reach of the goad DN 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 SN I 239 (varia lectio accayasara caused by prolepsis of following accaya); Jāt IV 6 (+ atisara); Dhp IV 230 (= expecting too much). 2. going beyond the limits (of understanding), beyond grasp, transcendental (of pañha a question) MN I 304; SN 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 Jāt V 70.
:: Accasārin (adjective) = accasara 1., aspiring too high Snp 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. Skt. 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; DN II 127 (rattiyā a.), 154 (mam° when I shall be dead); MN I 438 (temās° after 3 months); SN I 69; Snp page 102 (catunnaṁ māsānaṁ), page 110 (rattiyā); Jāt 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 Snp 945 (= dur-atikkamanīya Paramatthajotikā II 568), of saṅga Snp 948: taṇhā Dhp 336; sota Iti 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) DN I 85 (= abhibhavitvā pa vatto has overwhelmed me Sumaṅgalavilāsinī I 236); AN I 54; MN I 438 (the same); accayaṁ accayato passati to recognise a breach of the regulations as such Vinaya I 315; AN I 103; II 146f.; °ṁ deseti to confess the transgression SN I 239; °ṁ accayato paṭigaṇhāti to accept (the confession of) the fault, i.e. to pardon the transgression, in confession formula at DN I 85 = (Vinaya II 192; MN I 438 etc.). In the {8} same sense accaya-paṭiggahaṇa pardon, absolution Jāt V 380; accayena desanaṁ paṭigaṇhāti Jāt I 379; accayaṁ khamati to forgive Miln 420.
:: Accābhikkhaṇa (°-) [ati + abhikkhaṇa] too often Jāt V 233 (°saṁsagga; commentary explains ativiya abhiṇha).
:: Accāraddha (adjective adverb) [ati + āraddha] exerting oneself very or too much, with great exertion Vinaya I 182; Thera 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; SN II 204f.; Jāt V 433 (varia lectio ajjhārati), 434 (varia lectio aghācarati for ajjhācarati = ajjhāvadati ?).
:: Accāyata (adjective) [ati + āyata] too long AN III 375.
:: Accāyika (adjective) [from accaya] out of time, viz. 1. irregular, extraordinary Jāt VI 549, 553. 2. urgent, pressing MN I 149 (karaṇiya business) II 112; Jāt I 338; V 17 °ṁ (neuter) hurry Dhp 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 Thera 145 (accayanti ahorattā). 2. to overcome, to get over Miln 36 (dukkhaṁ). — causative acceti to make go on (locative), to put on Jāt VI 17 {8} (sūlasmiṁ; commentary āvuṇeti), but at this passage probably to be read appeti (q.v.).
:: Accha1 (adjective) [cf. Skt. accha, dialect, to ṛc (see accati), thus "shining"; cf. Skt. 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); DN I 76 (maṇi = tanucchavi Sumaṅgalavilāsinī I 221), 80 (udakapatta), 84 (udaka-rahada); MN I 100; SN II 281 (°patta); III 105 (the same); AN I 9; Jāt 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; AN III 101; Jāt V 197, 406, 416; Miln 23, 149. At Jāt 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 Dhp IV 163 (°ruja).
:: Acchaka = accha2, a bear Jāt V 71.
:: Acchambhin (adjective) [a + chambhin] not frightened, undismayed, fearless Snp 42 (reading achambhin; Cullaniddesa §13 explains abhīru anutrāsi etc.); Jāt VI 322 (= nikkampa commentary). See chambhin.
:: Acchanna (adjective) [past participle of acchādeti] covered with, clothed in, figurative steeped in (commentary locative) Jāt III 323 (lohite a. = nimugga commentary). At DN 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 Skt. akṣara (see akkhara); there may be a connection with akkhaṇa in akkhaṇa-vedhin (cf. BHS 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 Jāt II 447; III 191; IV 124, 126; V 314; VI 366; Dhp I 38, 424. — as measure: as much as one may hold with the finger-tips, a pinch Jāt V 385; Dhp II 273 (°gahaṇamattaṁ); cf. ekacchara-matta Dhp II 274. 2. (figurative) a finger's snap, i.e. a short moment, in ekacchara-k-khaṇe in one moment Miln 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. BHS acchaṭāsaṅghāta Divyāvadāna 142) AN I 10, 34, 38; IV 396; Thera 405; Theri 67 (explained at Therīgāthā Commentary 76 as ghaṭikāmattam pi khaṇaṁ aṅgulipoṭhanamattam pi kālaṁ); -sadda the sound of the snapping of a finger Jāt III 127.
:: Accharā2 (feminine) [Vedic apsaras = āpa, water + sarati, origanilly water nymph] a celestial nymph MN I 253 (plural accharāyo) II 64; Theri 374 (= devaccharā Therīgāthā Commentary 252); Jāt V 152f. (alambusā a.) Vimāna Vatthu 55 (= devakaññā Vimāna Vatthu 37); Vimāna Vatthu 172; 1811 etc.; Dhp III 8, 19; Peta Vatthu Commentary 46 (dev°); Miln 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) AN IV 265.
:: Acchariya (adjective-neuter) [cf. Skt. āścarya since Upanishads of uncertain etymology — The conventional etymology of Pāḷi grammarians connects it with accharā1 (which is probably correct and thus reduces Skt. 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 DN II 155; MN I 79; III 118, 125, 144 (an°); SN IV 371; AN I 181; Miln 28, 253; Dhp III 171; Peta Vatthu Commentary 121; Vimāna Vatthu 71 (an°). As neuter often in exclamations: how wonderful! what a marvel! Jāt I 223, 279; IV 138; VI 94 (a. vata bho); Dhp 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. DN I 2, 60, 206, 210; II 8; and in phrase acchariyā abbhutā dhammā strange and wonderful things, i.e. wonderful signs, portents marvels, MN III 118, 125; AN IV 198; Miln 8; also as adjective in phrase acchariya-abbhuta-(citta-)jātā with their hearts full of wonder and surprise Dhp 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; AN II 15; Iti 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 Thera 936; Jāt IV 306. 3. to be, behave, live Vinaya II 195; DN I 102; SN I 212; Vimāna Vatthu 112; Peta Vatthu III 31 (= nisīdati vasati Peta Vatthu Commentary 188); Miln 88; Dhp I 424. In this sense often pleonastic for finite verb, thus aggiṁ {9} karitvā a. (= aggiṁ karoti) DN I 102; aggiṁ paricaranto a. (= aggiṁ paricarati) Sumaṅgalavilāsinī I 270; tantaṁ pasārento a. (= tantaṁ pasāreti) Dhp I 424. — potential acche Iti 110; preterit acchi Vinaya IV 308; Dhp I 424.
:: Acchādana (neuter) [from acchādeti] covering, clothing Thera 698; Miln 279. — figurative protection, sheltering Jāt 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. BHS ācchādayati jīvitena to keep alive Avś, I 300; Divyāvadāna 136, 137] to cover, to clothe, to put on DN I 63 = Iti 75; Jāt 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 Jāt 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 MN I 122; SN I 12, 23, 127 (so read for acchejja); IV 105, 207. Iti 47; AN III 246, 445; Dhp IV 70 (gloss acchindi, for acchidda preterit of Dhp 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 Jāt VI 544.
:: Acchejja [= a + chejja not to be destroyed, indestructible, see chindati.
:: Acchera (adjective) = acchariya wonderful, marvellous SN 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) Jāt 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 SN IV 290 (spelled acchi), 399; AN IV 103; V 9; Snp 1074 (vuccati jālasikhā Cullaniddesa §11); Jāt V 213; Miln 40; Therīgāthā Commentary 154 (dīp°); Saddhammopāyana 250.
:: Acchi at SN IV 290 is faulty spelling for acci (q.v.).
:: Acchidda see chidda.
:: Acchijja (varia lectio Accheja) destroying (?) SN 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); Jāt II 422; III 179; IV 343; Miln 20; Saddhammopāyana 122. — gerund acchinditvā Jāt II 422; Dhp I 349; Peta Vatthu Commentary 241 (sayaṁ); and acchetvā MN 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; Jāt II 78; IV 45; V 212.
:: Acchiva [Sanskrit akṣiba and akṣība] a certain species of tree (Hypanthera Moringa) Jāt 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 MN I 74; SN II 99.
:: Accimant (adjective) [from acci, cf. Vedic arcimant and arciṣmant] flaming, glowing, fiery; brilliant Thera 527; Jāt V 266; VI 248; Vimāna Vatthu 388.
:: Accita [past participle of accati] honoured, praised, esteemed Jāt VI 180.
:: Accodaka (neuter) [ati + udaka] too much water (opposite anodaka no water) Dhp I 52.
:: Accodara (neuter) [ati + udara] too much eating, greediness, literally too much of a belly Jāt IV 279 (commentary ati-udara).
:: Accogāḷha (adjective) [ati + ogāḷha] too abundant, too plentiful (of riches), literally plunged into AN IV 282, 287, 323f.
:: Accuggacchati [ati + uggacchati] to rise out (of), gerund accuggamma DN II 38; AN V 152 (in simile of lotus).
:: Accuggata (adjective) [ati + uggata] 1. very high or lofty Miln 346 (giri); Vimāna Vatthu 197; Dhp II 65. 2. too high, i.e. too shrill or loud Jāt VI 133 (sadda), 516 (figurative = atikuddha very angry commentary).
:: Accuṇha (adjective) [ati + uṇha] very hot, too hot Snp 966; Mahāniddesa 487; Dhp II 85, 87 (varia lectio for abbhuṇha). See also ati-uṇha.
:: Accupaṭṭhapeti at Jāt V 124 is to be read with varia lectio as apaccupaṭṭhapeti (does not indulge in or care for).
:: Accuppati Accupati at Jāt 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) AN IV 295, 327; Snp 204, 1086 (= nicca etc. Cullaniddesa 12); Dhp 225 (= sassata Dhp III 321); Saddhammopāyana 47.
:: Acela (adjective/noun) [a + cela] one who is not clothed, especially technical term for an anti-Buddhist naked ascetic DN I 161, 165; III 6, 12, 17f.; SN I 78; Jāt V 75.
:: Acelaka = acela DN I 166; III 40; AN I 295; II 206; III 384 (°sāvaka); Jāt III 246; VI 229; past participle 55; Dhp III 489.
:: Acira see cira and cf. nacira.
:: Acittaka (adjective) [a + citta2 + ka 1. without thought or intention, unconscious, unintentional Dhp II 42. 2. without heart or feeling, instrumental acittakena (adverb) heartlessly Jāt IV 58 (commentary for acetasā).
:: Acittikata (adjective) [a + citta2 + kata; cf. cittikāra] not well thought of Miln 229.
:: Ada (adjective) (—°) [to ad, see adeti, cf. °ga, °ṭha, °da etc.] eating SN IV 195 (kiṭṭhāda eating corn); Jāt II 439 (vantāda = vantakhādaka commentary).
:: Adaka (adjective) = ada Jāt V 91 (purisādaka man-eater).
:: Adana (neuter) [from adeti] eating, food Jāt 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 Jāt IV 466.
:: Adda1 [cf. Skt. ārdraka] ginger Jāt 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 Jāt IV 353; VI 309; Miln 346.
-āvalepana "smeared with moisture", i.e. shiny, glittering SN IV 187 (kūṭāgāra); MN I 86 = Cullaniddesa 1996 (upakāriyo). See also addha2. The reading allāvalepana occus at Cullaniddesa §40 (= SN 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 Jāt IV 351. See also allīyati.
:: Addha1 (numeral) [= aḍḍha, q.v.] one half, half (°-) DN I 166 (°māsika); AN II 160 (°māsa); Jāt I 59 (°yojana); III 189 (°māsa).
:: Addha2 (adjective) [= adda3, Skt. ārdra] soiled, wet; figurative attached to, intoxicated with (cf. sineha) MN II 223 (na anaddha-bhūtaṁ attānaṁ dukkhena addha-bhāveti he dirties the impure self with ill); SN III 1 (addha-bhūto kāyo impure body); Jāt 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 Jāt 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) DN III 216; Iti 53, 70. (b) in phrase dīghaṁ addhānaṁ (accusative) a very long time AN II 1, 10 (dighaṁ addhānaṁ saṁsāraṁ); Snp 740 (dīghaṁ addhāna saṁsāra); Dhp 207 (dīghaṁ addhāna socati); Jāt I 137. genitive dīghassa addhuno Peta Vatthu Commentary 148 (gatattā because a long time has elapsed), instrumental dīghena addhunā SN I 78; AN II 118; Peta Vatthu Commentary 28.
-āyu duration of life AN 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. BHS adhvagata Mahāvastu II 150], always combined with vayo anuppatto, sometimes in stereotypical formula with jiṇṇa and mahallaka. Vinaya II 188; DN I 48 (cf. Sumaṅgalavilāsinī I 143); MN I 82; Snp past participle 50, 92; Peta Vatthu Commentary 149; -gū [Vedic adhvaga] a wayfarer, traveller, journeyman Theri 255 = SN I 212 (but the latter has panthagu, varia lectio addhagū); Jāt III 95 (varia lectio patthagu = panthagu); Dhp 302.
:: Addhaneyya (adjective) = adhaniya 2, lasting Jāt V 507 (an°).
:: Addhaniya (adjective) [from addhan 1. belonging to the road, fit for travelling (of the travelling season) Thera 529. 2. belonging to a (long) time, lasting a long period, lasting, enduring DN III 211; Jāt I 393 (an°) VI 71. See also addhaneyya.
:: Addhariya [Vedic adhvaryu from adhvara sacrifice] a sacrificing priest, name of a class of brahmins DN I 237 (brāhmaṇa).
:: Addhā (adverb) [Vedic addhā, cf. Avesta azdā certainty] particle of affirmation and emphasis: certainly, for sure, really, truly DN I 143; Jāt I 19 (a. ahaṁ Buddho bhavissāmi) 66 (a. tvaṁ Buddho bhavissasi), 203, 279; III 340; V 307, 410 (commentary explanation differs) Snp 47, 1057; Cullaniddesa §30 = Paṭisambhidāmagga II 21 (ekaṁsa-vacanaṁ nissaṁsaya-vacanaṁ etc.) addhā hi Jāt IV 399; Peta Vatthu IV 152.
:: Addhāna (neuter) [originally the accusative of addhan, taken as neuter from phrase dīghaṁ addhānaṁ. Iti 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) Miln 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. DN I 200; SN I 140; AN V 32; Miln 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 SN IV 110; Jāt 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 DN I 1, 73, 79; MN 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 Miln 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. Jāt I 6 (varia lectio °iddhika 262; Dhp 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) Dhp 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 Jāt I 21; II 407; III 261; IV 295; V 53, 268; Thera 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. Jāt V 31, 92, 197, 496; VI 106. potential adeyya Jāt 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 Snp 246 (narādhama), 135 (vasalādhama); Dhp 78 (purisa°); Jāt III 151 (miga°); V 394 (uttamādhama), 437 (the same), 397; Saddhammopāyana 387.
:: Adhamma see dhamma.
:: Adhara (adjective) [Vedic adhara, comparative of adho] the lower Jāt 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 Skt. 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. Skt. abhibādhayati] to vex, oppress, gore (to death) Udāna 8 (Text adhipāteti, varia lectio avibādeti).
:: Adhibha vati [adhi + bha vati, cf. Skt. and Pāḷi abhibha vati] to overcome, overpower, surpasses IV 185f. (cf. adhibhū); AN V 248, 282 (°bhoti); Jāt II 336; V 30. — preterit adhibhavi Jāt II 80. 3. plural adhibhaṁsu SN 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; SN I 103; IV 117; Snp 87; Peta Vatthu Commentary 56, 90.
:: Adhibhū (adjective) (—°) [from adhi + bhū, cf. adhibha vati and Skt. adhibhū] — overpowering, having power over; master conqueror, lord SN IV 186 (anadhibhū not mastering. For adhibhūta the varia lectio abhi° is to be preferred as more usual in this connection, see abhibhū); Snp 684 (miga°; varia lectio abhi°).
:: Adhibhūta [cf. adhibhū] overpowered SN IV 186.
:: Adhibrahmā [adhi + Brahmā, cf. atibrahmā] a superior Brahmā, higher than Brahmā MN II 132.
:: Adhicca1 [gerund of adhi + eti, see adhīyati] learning, studying, learning by heart Jāt III 218, 327 = IV 301; IV 184 (vede = adhīyitvā commentary), 477 (sajjhāyitvā commentary); VI 213; Miln 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 MN I 443; °uppatti spontaneous origin as 238; °laddha obtained without being asked for, unexpectedly Vimāna Vatthu 8422 = Jāt V 171 = VI 315 (explained at Jāt V 171 by ahetunā, at VI 316 by akāraṇena) °samuppanna arisen without a cause, spontaneous, unconditioned DN I 28 = Udāna 69; DN III 33, 138; SN II 22-23 (sukha-dukkhaṁ); AN 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 SN V 457.
:: Adhiceto (adjective) [adhi + ceto] lofty-minded, entranced Thera 68 = Udāna 43 = Vinaya IV 54 = Dhp III 384.
:: Adhiciṇṇa only at SN 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; DN III 219; MN I 451; AN I 254, 256; Mahāniddesa 39 = Cullaniddesa §689 (°sikkhā); Dhp 185 (= aṭṭha-samāpatti-saṅkhāta adhika-citta Dhp III 238).
:: Adhideva [adhi + deva] a superior or supreme god, above the gods MN II 132; AN IV 304; Snp 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 DN I 229 (vivesaṁ) MN I 140 (anvesaṁ nādhigacchanti do not find); SN I 22 (Nibbānaṁ); II 278 (the same); AN I 162 (the same); Dhp 187, 365; Iti 82 (santiṁ); Theri 51; past participle 30, 31; Peta Vatthu I 74 (nibbutiṁ = labhati Peta Vatthu Commentary 37); III 710 (amataṁ padaṁ). optative adhigaccheyya DN I 224 (kusalaṁ dhammaṁ); MN I 114 (madhu-piṇḍikaṁ); Dhp 61 and adhigacche Dhp 368. gerund °gantvā DN I 224; Jāt I 45 (ānisaṁse); and °gamma Peta Vatthu I 119 (= vinditvā paṭilabhitvā Peta Vatthu Commentary 60). gerundive °gantabba Iti 104 (Nibbāna). Conditional °gacchissaṁ Snp 446. 1st preterit 3 singular ajjhagā Snp 225 (= vindi paṭilabhi Paramatthajotikā I 180); Dhp 154; Vimāna Vatthu 327; 3 plural ajjhagū Jāt I 256 (vyasanaṁ) and ajjhāgamuṁ SN 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) DN III 255; SN II 139; AN II 148; IV 22, 332; V 194; Jāt I 406; Nettipakaraṇa 91; Miln 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 SN I 87 = Sumaṅgalavilāsinī I 32; DN III 146; SN IV 275; AN III 33; Iti 19. Gerund adhigayha Peta Vatthu II 962 = Dhp III 219 (varia lectio at both passages atikkamma); and adhiggahetvā Iti 20, — past participle adhiggahīta (q.v.).
:: Adhigata [past participle of adhigacchati] got into possession of, conquered, attained, found Jāt 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 Jāt III 427 (= anuggahīta commentary); V 102; VI 525 = 574; Iti 103; Miln 188, 189; Saddhammopāyana 98.
:: Adhijeguccha (neuter) [adhi + jeguccha] intense scrupulous regard (for others) DN I 174, 176.
:: Adhika (adjective) [from adhi; cf. Skt. adhika] exceeding, extraordinary, superior, past participle 35; Vimāna Vatthu 80 (= anadhivara, visiṭṭha); Sumaṅgalavilāsinī I 141, 222; Dīpavaṁsa V 32 (an°); Dhp III 238; Paramatthajotikā I 193 (= anuttara); Saddhammopāyana 337, 447. — comparative adhikatara Dhp 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 Jāt I 25; sattamāsa-dhikāni sattavassāni seven years and seven months Jāt 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 DN II 59 (-°: in consequence of); SN II 41; V 19. Especially accusative °ṁ as adverb (—°) in consequence of, for the sake of, because of, from MN I 410 (rūpādhikaraṇaṁ); SN IV 339 (rāga°); Miln 281 (mudda° for the sake of the royal seal, originally in attendance on the royal seal). Kimādhikaraṇaṁ why, on account of what Jāt IV 4 (= kiṅkāraṇaṁ) yatvādhikaraṇaṁ (yato + adhi°) by reason of what, since, because (used as conjunction) DN I 70 = III 225 = AN 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; MN II 247. Often referred to: Vinaya II 74; SN IV 63 = V 346 (dhamma° a question of the Dhamma); AN I 53 (case), 79; II 239 (vūpasanta); V 71, 72; past participle 20, 55; Dhp IV 2 (°ṁ uppannaṁ tatth'eva tasmiṁ vūpasante), adhikaraṇaṁ karoti to raise a dispute MN 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); AN III 252; -samatha the settlings of questions that have arisen. There are seven rules for settling cases enumerated at DN III 254; MN II 247; AN I 99; IV 144.
:: Adhikaraṇika [from adhikaraṇa] one who has to do with the settling of disputes or questions, a judge AN V 164, 167.
:: Adhikaraṇī (feminine) [to adhikaraṇa 1, originally meaning "serving, that which serves, i.e. instrument"] a smith's anvil Jāt III 285; Dāṭhāvaṁsa III 16f.; as 263.
:: Adhikata (adjective) [adhi + kata; cf. Skt. adhikṛta 1. commissioned with, an overseer, Peta Vatthu II 927 (dāne adhikata = ṭha pita Peta Vatthu Commentary 124). 2. caused by Miln 67 (kamma°). 3. Affected by something, i.e. confused, puzzled, in doubt Miln 144 (+ vimātijāta).
:: Adhikāra [cf. Skt. adhikāra] attendance, service, administration, supervision, management, help Vinaya I 55; Jāt I 56; {28} VI 251; Miln 60, 115, 165; Peta Vatthu Commentary 124 (dāna°; cf. Peta Vatthu II 927); Dhp II 41.
:: Adhikārika (adjective) (—°) [to adhikāra] serving as referring to Vinaya III 274 (Buddhaghosa).
:: Adhikodhita (adjective) [adhi + kodhita] very angry Jāt V 117.
:: Adhikusala (adjective) [adhi + kusala] in °ā dhammā "items of higher righteousness" DN III 145.
:: Adhikuṭṭanā (feminine) [adhi + koṭṭanā or koṭṭana] an executioner's block Theri 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 Snp 692 (adhimanasā bhavātha). (adjective) directing one's mind upon, intent (on) Jāt IV 433 (= pasanna-citta); V 29 (an°; varia lectio °māna).
:: Adhimatta (adjective) [adhi + matta of mā] extreme, exceeding, extraordinary; neuter adverb °ṁ extremely MN I 152, 243; SN IV 160; AN II 150; IV 241; Jāt I 92; past participle 15; Miln 146, 189, 274, 290; Peta Vatthu II 36 (= adhikataraṁ Peta Vatthu Commentary 86); Dhp II 85; cf. Peta Vatthu Commentary 281.
:: Adhimattata (neuter) [abstract from preceding] preponderance AN II 150; as 334 (cf. Buddhist Manual of Psychological Ethics a84 note 1).
:: Adhimāna [adhi + māna] undue estimate of oneself MN II 252; AN V 162f.
:: Adhimānika (adjective) [from adhimāna] having undue confidence in oneself, conceited AN V 162, 169, 317; Dhp III 111.
:: Adhimokkha [from adhi + muc] firm resolve, determination, decision MN 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) SN III 225; IV 185; AN 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); DN I 106; SN I 116 (potential °mucceyya); Iti 43; Sumaṅgalavilāsinī I 275. 3. to take courage, to have faith Snp 559; Miln 234; Sumaṅgalavilāsinī I 214, 316; Jāt IV 272; V 103; Dhp 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. Jāt IV 172; V 103, 429; Dhp I 196; III 258; IV 170. Past participle adhimuccita and adhimutta. — causative adhimoceti to incline to (transitive); to direct upon (with locative) SN 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) MN II 223 (an°); SN I 113; Thera 732 (varia lectio °muccita), 923 (-cch-), 1175; Jāt 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 AN III 165 (varia lectio °mucchitā).
:: Adhimutta (adjective) [past participle of adhimuccati, cf. BHS 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; AN V 34, 38; Dhp 226; Snp 1071, 1149 (°citta); Cullaniddesa §33; Jāt I 370 (dān°) past participle 26; Peta Vatthu Commentary 134 (dān°).
:: Adhimutti (feminine) [adhi + mutti] resolve, intention, disposition DN I 174; AN V 36; Paṭisambhidāmagga I 124; Miln 161, 169; Vibhaṅga 340, 341; Sumaṅgalavilāsinī I 44, 103; Saddhammopāyana 378.
:: Adhimuttika (adjective) [= adhimutta] inclined to, attached to, bent on SN II 154, 158; Iti 70; Vibhaṅga 339f. + tā (feminine) inclination DN I 2.
:: Adhipa [Sanskrit adhipa, abbreviation of adhipati] ruler, lord, master Jāt 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 AN IV 96 (anatthaṁ); past participle adhipanna.
:: Adhipaka (adjective) (—°) [from preceding] mastering, ruling or governed, influenced by (cf. adhipati) AN I 150 (atta° loka° dhamma°).
:: Adhipanna [cf. Skt. abhipanna, adhi + pad] gone into, affected with, seized by (—°), a victim of (with locative) SN I 72, Theri 345 (kāmesu); Snp 1123 (taṇhā° = taṇhānugata Cullaniddesa §32); Dhp 288; Jāt 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; DN I 174; III 219 (°sikkhā); AN 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 Jāt IV 111 (= ativiya patati sīghaṁ atikkamati commentary). — causative adhipāteti (q.v.) in different meaning. cf. also adhipāta.
:: Adhipateyya (neuter) AN I 147; III 33 = SN 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). Dhp 362.]
:: Adhipati ￼ (adjective/noun) [adhi + pati, cf. adhipa] 1. ruler, master Jāt IV 223; Vimāna Vatthu 811; Miln 388; Dhp 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 Snp 964.
:: Adhipatthita [past participle adhi + pattheti, cf. Skt. abhi + arthayati] desired, wished, begged for DN I 120.
:: Adhipāta1 [adhipāteti] splitting, breaking, only in phrase muddhā° head-splitting Snp 988f., 1004, 1025 (varia lectio Cullaniddesa °vipāta).
:: Adhipāta2 [from adhipatati = Skt. atipatati, to fly past, flit] a moth Snp 964; Udāna 72 (explained by commentary as salabhā).
:: Adhipāteti [causative from adhipatati, cf. Skt. abhipātayati and Pāḷi atipāteti] to break, split Jāt 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.); MN II 245 (+ ajjhājīva).
:: Adhippagharati [adhi + ppa + gharati] to flow, to trickle Therīgāthā Commentary 284.
:: Adhippāgā 3 singular preterit of adhippagacchati to go to Jāt V 59.
:: Adhippāya [adhi + ppa + i; Skt. abhiprāya 1. intention, wish desire SN I 124; V 108; AN II 81; III 363 (bhoga°); V 65; Jāt I 79, 83; Saddhammopāyana 62. As adjective (—°) desiring Peta Vatthu Commentary 226 (hass° in play = khiḍḍatthika). 2. sense, meaning, conclusion, inference (cf. adhigama) Miln 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 MN I 46; SN III 66; IV 208; AN I 267; IV 158; V 48f.
:: Adhippeta [Sanskrit abhipreta, adhi + ppa + i, literally gone into, gone for; cf. adhippāya 1. desired, approved of, agreeable DN I 120; II 236; Vimāna Vatthu 312, 315. 2. meant, understood, intended as Jāt III 263; Peta Vatthu Commentary 9, 80, 120, 164.
:: Adhippetatta (neuter) [abstract from adhippeta] the fact of being meant or understood as 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 Miln 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; SN III 153.
:: Adhiseti [adhi + seti] to lie on, sit on, live in, to follow, pursue Dhp 41; Snp 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 (Dhp 8)
:: Adhisīla ￼ (neuter) [adhi + sīla] higher morality, usually in threefold set of adhicitta-sikkha, adhipaññā° adhisïla° Vinaya I 70; DN I 174; III 219; AN III 133; IV 25; Dhp I 334; Peta Vatthu Commentary 207. See also adhicitta, sikkhā and sīla.
:: Adhiṭṭhaka (adjective) (—°) [from adhiṭṭhāti] bent on, given to, addicted to Jāt V 427 (surā°).
:: Adhiṭṭhāna (neuter) [from adhi + sthā 1. decision, resolution, self-determination, will (cf. on this meaning Compendium 62) DN III 229 (where four are enumerated, viz. paññā°, sacca° cāga° upasama°); Jāt 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 MN I 136; III 31, 240; SN II 17; III 10, 135, 194. — as adjective (—°) applying oneself to, bent on AN III 363. 3. looking after, management, direction, power Miln 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 Jāt III 278 (gerund °āya); Dhp IV 183 (gerund °hitvā); figurative to insist on Thera 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) Jāt I 80 (preterit °ahi); III 278; IV 134 (varia lectio ati° commentary explains abhibhavitvā tiṭṭhati); Dhp 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 SN II 17; AN I 115f.; Jāt 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° Dhp 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; SN V 278 (svādhi- ṭṭhita); Peta Vatthu Commentary 141 (kammanta). (b) undertaking, bent on (with accusative) Snp 820 (ekacariyaṁ).
:: Adhivacana (neuter) [adhi + vacana] designation, term, attribute, metaphor, metaphorical expression DN II 62; MN I 113, 144, 460; AN II 70, 124; III 310; IV 89, 285, 340; Iti 15, 114; Snp page 218; Jāt 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) DN II 68; SN 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 SN I 101; AN II 32.
:: Adhivattha (adjective) [past participle of adhivasati] inhabiting, living in (with locative) Vinaya I 28; SN I 197; Jāt I 223; II 385; III 327; Peta Vatthu Commentary 17. The form adhivuttha occurs at Jāt VI 370.
:: Adhivāha [from adhi + vah; cf. Skt. abhivahati] a carrier, bearer, adjective bringing SN IV 70 (dukkha°); AN I 6; Thera 494.
:: Adhivāhana (neuter-adjective) [from adhi + vah] carrying, bringing, bearing Snp 79; feminine °ī Thera 519.
:: Adhivāsa [from adhi + vas] endurance, forbearance, holding out; only as adjective in dur° difficult to hold out Thera 111.
:: Adhivāsaka (and °ika) (adjective) [from adhivāsa] willing, agreeable, enduring, patient Vinaya IV 130; MN I 10, 526; AN II 118; III 163; V 132; Jāt III 369 (an°); IV 11, 77.
:: Adhivāsana (nṭ.) [from adhi + vas] 1 assent AN III 31; Dhp I 33. 2. forbearance, endurance MN I 10; Jāt 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. BHS adhivāsayati in meaning of 3 1. to wait for (with accusative) Jāt I 254; II 352; III 277. 2. to have patience, bear, endure (with accusative) DN II 128, 157; Jāt I 46; III 281 (pahāre); IV 279, 407; V 51, 200; Vimāna Vatthu 336, 337. 3. to consent, agree, give in Vinaya I 17; DN I 109 (cf. Sumaṅgalavilāsinī I 277); SN IV 76; Dhp I 33; Peta Vatthu Commentary 17, 20, 75 and passim. — causative adhivāsāpeti to cause to wait Jāt 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 Jāt V 254 (Text kāmādhivimuttitā, varia lectio °muttata).
:: Adhivuttha see adhivattha.
:: Adhivutti (feminine) [adhi + vutti, from adhi + vac, cf. Skt. abhivadati] expression, saying, opinion; only in technical term adhivuttipada (varia lectio adhimutti-p. At all passages) DN I 13 (explained by adhivacana-pada Sumaṅgalavilāsinī I 103); MN II 228; AN V 36.
:: Adhiyita see adhīyati.
:: Adhīna (adjective) (—°) [cf. Skt. adhīna] subject, dependent DN I 72 (atta° and para°); Jāt IV 112; Sumaṅgalavilāsinī I 217; also written ādhīna Jāt 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; SN I 202 (dhammapadāni); Jāt IV 184 (adhīyitvā), 496 (adhīyamāna); VI 458; Dhp III 446 (adhīyassu). — gerund adhīyitvā Jāt IV 75; adhiyānaṁ Jāt V 450 (= sajjhāyitvā commentary) and adhicca: see adhicca 2; past participle adhiyita DN 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 SN I 122; III 124; AN IV 167; with uddhaṁ and tiriyaṁ at Snp 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) Jāt V 156 (+ uddh° explained by uparima-danta commentary); -kata turned down, or upside down Jāt I 20; VI 298; -gata gone by, past. Adverb °ṁ since (cf. uddhaṁ adverb later or after) Jāt 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; MN I 132, 234: Vimāna Vatthu 161 (= heṭṭhā mukha Vimāna Vatthu 78); -bhāga the lower part (of the body) MN I 473; Dhp I 148; -virecana action of a purgative (opposite uddha° of an emetic) DN I 12; Sumaṅgalavilāsinī I 98 (= adho dosānaṁ nīharaṇaṁ); as 404; -sākhaṁ (+ uddhamūlaṁ) branches down (and roots up, i.e. uprooted) Dhp I 75; -sira (adjective) head downward Jāt IV 194; -siraṁ (adverb) with bowed head (cf. avaṁsiraṁ) Jāt VI 298 (= siraṁ adhokatvā heṭṭhāmukho commentary); -sīsa (adjective) head first, headlong Jāt I 233; V 472 (°ka).
:: Adhunā (adverb) [Vedic adhunā] just now, quite recently DN II 208; Vinaya II 185 (kāḷakata); Miln 155; Dāṭhāvaṁsa II 94.
-āgata a newcomer MN I 457; Jāt II 105; -ābhisitta newly or just anointed DN II 227; -uppanna just arisen DN II 208, 221.
:: Adhura (neuter) [a + dhura, see dhura 2] irresponsibility, indifference to oblihations Jāt 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); DN I 4 (= parassa haraṇaṁ theyyaṁ corikā ti vuttaṁ hoti Sumaṅgalavilāsinī I 71); III 68f., 82, 92, 181f.; MN I 361; Iti 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; DN I 138; Saddhammopāyana 78.
:: Adiṭṭhā [a + diṭṭhā, gerund of °dassati] not seeing, without seeing Jāt 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) = Dhp I 31 (Text ādu, varia lectio adu); Vimāna Vatthu 631 (varia lectio ādu); Jāt 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 Jāt V 143 (= nirapa-rādha commentary); VI 84, 552. feminine adūsikā Snp 312.
:: Adūsiya = adūsaka Jāt V 220 (= anaparādha commentary).
:: Advejjhatā see dvejjhatā.
:: Aḍḍha1 (and addha) [etymology uncertain, Skt. 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") Dhp IV 98; -aṭṭha half of eight, i.e. four (cf. aṭṭhaḍḍha) SN II 222 (°ratana); Jāt VI 354 (°pāda quadruped; varia lectio for aṭṭhaḍḍha); -aḷhaka ½ an aḷhaka (measure) Dhp III 367; -uḍḍha [cf. {17} Mahārāṣṭrī form cauṭṭha = Skt. caturtha] three and a half Jāt I 82; IV 180; V 417, 420; Dhp I 87; Mahāvaṁsa 12, 53; -ocitaka half plucked off Jāt I 120; -karīsa (-matta) half a k. in extent Vimāna Vatthu 64 (cf. aṭṭha-karīsa); -kahāpaṇa ½ kahāpaṇa AN 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); Jāt V 447 (-kāsigaṇikā for °kāsiya° a courtezan who charges that price, in phrase °k.-gaṇikā viya na bahunnaṁ piyāmanāpā); -kumbha a half (-filled) pitcher Snp 721; -kusi (technical term of tailoring) a short intermediate cross-seam Vinaya I 287; -kosa half a room, a small room Jāt VI 81 (= a° kosantara commentary); -gāvuta half a league Jāt VI 55; -cūḷa (°vāhā vīhi) ½ a measure (of rice) Miln 102, perhaps misread for aḍḍhāḷha (āḷha = āḷhaka, cf. AN III 52), a half āḷha of rice; -tiya the third (unit) less half, i.e. two and a half Vimāna Vatthu 66 (māsā); Jāt I 49, 206, 255 (°sata 250). cf. next; -teyya = °tiya 2½ Vinaya IV 117; Jāt II 129 (°sata); Sumaṅgalavilāsinī I 173 (varia lectio for °tiya); Dhp I 95 (°sata), 279; Peta Vatthu Commentary 20 (°sahassa); -telasa [cf. BHS ardhatrayodaśa] twelve and a half Vinaya I 243, 247; DN II 6 (°bhikkhusatāni, cf. tayo B 1 b); Dhp III 369; -daṇḍaka a short stick MN I 87 = AN I 47; II 122 = Cullaniddesa §604 = Miln 197; -duka see °ruka; -nāḷika (-matta) half anāḷi-measure full Jāt 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 Jāt I 468 (masculine = aṭṭhannaṁ nāḷinaṁ nāmaṁ commentary); -māsa half a month, a half month, a fortnight Vinaya III 254 (ūnak°); AN V 85; Jāt 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) Jāt 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) Jāt V 410; Sumaṅgalavilāsinī I 35 (in explanation of addhāna-magga); Dhp I 147; II 74; -rattā midnight AN III 40 (°aṁ adverb at m.); Vimāna Vatthu 8116 (°rattāyaṁ adverb = aḍḍharattiyaṁ Vimāna Vatthu 315); Jāt 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 Jāt 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 DN I 115, 134, 137; III 163; past participle 52; Dhp 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); Dhp II 37 (°kula); Saddhammopāyana 270 (satasākh°), 312 (guṇ°), 540f. (the same), 561.
:: Aḍḍhaka (adjective) wealthy, rich, influential Jāt 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 Jāt 180 (ºharīṭaka); Miln 121, 302, 319, 334; Sumaṅgalavilāsinī I 67; Dhp 1.215; Peta Vatthu Commentary 198 (= osadhaṁ).
:: Agalu [cf. Skt. 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. Skt. 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. BHS yadi te aguru. Avadāna-śataka I 94, 229; II 90) Vinaya. I 25; IV 17, DN I 51; Dhp I 39. (b) disrespectful, irreverent (against = genitive) DN I 89; Snp 51.
:: Agati see gati. °ºga mana practising a wrong course of life, evil practice, wrong doing DN III 228 (4: chandaº, dosaº mohaº bhayaº); AN II 18f., Jāt iv.402; V 98, 510; Peta Vatthu Commentary 161.
:: Agā ￼ [DPL]: see Eti.
:: Agāra (neuter) [cf. Skt. 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" DN I 60 etc.; cf. Cullaniddesa 17211. See also SN I 185 (agārasmā anagāriyaṁ nikkhanta); MN II 55 (agāraṁ ajjhāvasatā); Snp 274, 805 (ºṁ āvasati), and with pabbajita DN 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 DN II 16; Snp 1002, 1003. — Further passages for agāra Vinaya I 15; DN I 102 (varia lectio Agyāgāra, but Sumaṅgalavilāsinī I 270 explained as dānāgāra); AN I 156, 281; II 52f.; Dhp 14, 140; Jāt I 51, 56; III 392; Dīpavaṁsa I 36. 2. anagāra (adjective) houseless, homeless; a mendicant (opposite gahaṭṭha) Snp 628 = Dhp 404; Snp 639, 640 (+ paribbaje); Peta Vatthu II 25 (= anāvāsa Peta Vatthu Commentary 80). — (nt.) the homeless state (= anagāriyā) Snp 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 SN IV 219; V 21; -itthº lady's bower SN I 58, 89; -kūtº a house with a peaked roof, or with gables SN II 103. 263; III 156; IV 186; V 43; AN I 230; III 10, 364; IV 231; V 21; -koṭṭhº storehouse, granary DN I 134 (cf. Sumaṅgalavilāsinī I 295); SN I 89; -tiṇº a house covered with grass SN IV 185; AN I 101; -bhusº threshing shed, barn AN I 241; -santhº a council hall DN I 91; II 147; SN IV 182; V 453; AN II 207; IV I79 f; -suññº an uninhabited shed; solitude SN V 89, 157, 310f., 329f.; AN 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 MN I 450; Jāt VI 81.
:: Agārika (adjective) 1. having a house, in eka°, dva° etc. DN I 166 = AN 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 Snp 376, Thera 1009; Jāt 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 MN 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; MN I 16; II 55, 75; AN I 49; DN III 30f., 145f.; Snp 274, 1003; Peta Vatthu II 1316; Sumaṅgalavilāsinī I 112.
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:: 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, Jāt I 52 (°sākhā). (commentary) of quality: illustrious, excellent, the best, highest, chief Vinaya IV 232 (agga-m-agga) most excellent, DN II 4: SN I 29 (a. sattassa Sambuddha); AN II 17 = Peta Vatthu IV 347 (lokassa Buddho aggo [Pv-a: aggaṁ] pavuccati); Iti 88, 89; Snp 875 (suddhi); Peta Vatthu Commentary 5. Often combined with seṭṭha (best), e.g. DN II 15; SN III 83, 264. 2. (neuter) top, point. (a.) literal: the top or tip (nearly always °—°); as ār° point of an awl Snp 625, 631; Dhp 401; kus° tip of a blade of grass Dhp 70; Saddhammopāyana 349; tiṇ° the same Peta Vatthu Commentary 241; dum° top of a tree Jāt II 155; dhaj° of a banner SN 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. SN 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 DN III 164; madhur° SN I 41, 161, 237; bhav° the best existence SN III 83; rūp° extraordinary beauty Jāt I 291; lābh° highest gain Jāt III 127; sambodhi-y-agga highest wisdom Snp 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 DN I 124; SN III 156, 264; AN II 17 (Tathāgato); Iti 87 (the same); Cullaniddesa §517 DN (Appamādo); Miln 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 Snp 217 (+ majjhato, sesato). Aggato kata taken by its worth, valued, esteemed Theri 386, 394. Agge (locative) 1. At the top AN II 201 (opposite mūle at the root); Jāt IV 156 (the same); Snp 233 (phusit° with flowers at the top: supupphitaggasākhā Paramatthajotikā I 192); Jāt 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 DN I 152; II 206; and ajja-t-agge from this day, after today DN I 85; MN I 528; AN V 300; Snp 25 (cf. BHS adyāgreṇa Avadāna-śataka II 13); at the end: bhattagge after a meal Vinaya II 212. {4}
-aṅgulī the main finger, i.e. index finger Jāt VI 404; -āsana main seat Sumaṅgalavilāsinī I 267; -upaṭṭhāka chief personal attendant DN 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, DN III 225 (porāṇa +), AN II 27f.; IV 246, Kathāvatthu 341; -danta one who is most excellently self-restrained (of the Buddha) Thera 354; -dāna a splendid gift Vinaya III 39; -dvāra main door Jāt 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 Miln 343; -nikkhittaka an original depository of the Faith Dīpavaṁsa IV 5; -pakatimant of the highest character Jāt V 351 (= aggasabhāva); -patta having attained perfection DN III 48 f; -pasāda the highest grace AN II 34; Iti 87; -piṇḍa the best oblation or alms SN I 141; MN I 28; II 204; -piṇḍika receiving the best oblations Jāt VI 140; -puggala the best of men (of the Buddha) Snp 684; Dhp II 39; Saddhammopāyana 92, 558; -purohita chief or prime minister Jāt VI 391; -phala the highest or supreme fruit (i.e. Arahantship) Jāt I 148; Peta Vatthu IV 188; Peta Vatthu Commentary 230; -bīja having eggs from above (opposite mūla°), i.e. propagated by slips or cuttings DN 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 Jāt I 262; III 187, 393; V 88; Dhp I 199; Peta Vatthu Commentary 76; -rājā the chief king Jāt VI 391; Miln 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) Thera 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 Jāt III 470; IV 379, 403; VI 487; Peta Vatthu Commentary 121; Miln 2; -salāk° a hut where food is distributed to the bhikkhus by tickets, a food office Jāt I 123, Vimāna Vatthu 75.
:: Aggalu see agalu.
:: Aggaḷa and Aggaḷā (feminine) (also occasionally with °l-.) [cf. Skt. argala and argalā to areg to protect, ward off, secure etc., as in as reced house; aleg in Skt. rakṣati to protect, Greek ἀλέξω the same, as 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; DN I 89 (°ṁ ākoṭeti to knock upon the cross-bar; a. = kavāṭa Sumaṅgalavilāsinī I 252); AN IV 359 (the same); S. IV 290; AN I 101 = 137 = IV 231. (phusit° with fastened bolts, securely shut Thera 385 (the same); Vinaya IV 47; Jāt 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); Jāt I 8 (+ tunna) VI 71 (°ṁ datvā); Vinaya IV 121.
-dāna putting in a gusset Jāt I 8; -phalaka the post or board, in which the cross-bar is fixed (cf. °vaṭṭi) MN III 95; -vaṭṭi = °phalaka Vinaya II 120, 148; -sūci bolting pin MN 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 DN I 80; III 224.
:: Aggatta (neuter) [abstract of agga = Skt. 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 AN I 70, 243.
:: Aggha [see agghati 1. price, value, worth, Miln 244; Mahāvaṁsa 26, 22; 30, 76; Vimāna Vatthu 77. — mahaggha (adjective) of great value Jāt IV 138; V 414; VI 209; Peta Vatthu II 118. See also mahā-raha. Appaggha (adjective) of little value Jāt IV 139; V 414. — anaggha (neuter) pricelessness, Jāt V 484; cattari anagghāni the four priceless things, viz. setacchatta, nisīdana-pallaṅka, ādhāraka, pādapīṭhikā Dhp III 120, 186. (adjective) priceless, invaluable Jāt V 414; Mahāvaṁsa 26, 25; Dhp IV 216. — agghena (instrumental) for the price of Vinaya II 52, cf. Buddhaghosa on page 311, 312. 2. An oblation made to a guest DN II 240; Jāt IV 396 = 476.
-kāraka a valuator Jāt I 124; -pada valuableness Jāt 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; Jāt I 61 (satasahass°), 112; Sumaṅgalavilāsinī I 80 (kahāpaṇ°); Dhp III 120 (cuddasakoṭi°); Mahāvaṁsa 26, 22; 34, 87. — feminine °ikā Jāt I 178 (sata-sahass°).
:: Agghaniya (adjective) [in function and form gerund of agghati] priceless, invaluable, beyond the reach of money Miln 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 Jāt I 112 (sata-sahassaṁ; aḍḍhamāsakaṁ); VI 174, 367 (padarajaṁ); Dhp 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; SN I 233; Dhp 70; Vimāna Vatthu 207 (= nānubhoti Vimāna Vatthu 104), 437; Jāt V 284. — causative agghāpeti to value, to appraise, to have a price put on (accusative) Jāt I 124; IV 137, 278; Miln 192; Mahāvaṁsa 27, 23. cf. agghāpanaka and agghāpaniya.
:: Agghāpanaka [from agghāpana to agghāpeti, causative of agghati] a valuator, appraiser Jāt 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 Jāt 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 Jāt VI 265 (maṇi); Dhp II 41 (ratan° of jewel's worth); Mahāvaṁsa 30, 92. 2. (neuter) a respectful oblation Jāt 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); MN I 487 (anāhāro nibbuto fire gone out for lack of fuel); SN IV 185, 399 (sa-upādāno jalati provided with fuel blazes); Snp 62; Dhp 70 (= asani-aggi Dhp III 71); Jāt 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 AN IV 45: aggiṁ ujjāleti (kindle, make burn), ajjhupekkhati (look after, keep up), nikkhipati (put down, lay). Other phrases are e.g. Aggiṁ jāleti (kindle) Jāt II 44; gaṇhāti (make or take) Jāt I 494 (cf. below b); deti (set light to) Jāt I 294; nibbāpeti (put out) Iti 93; Saddhammopāyana 552. Aggi nibbāyati the fire goes out SN II 85; MN I 487; Jāt I 212 (udake through water); Miln 304. Aggi nibbuto the fire is extinguished (cf. °Nibbāna) Jāt I 61; Miln 304. Agginā dahati to burn by means of fire, to set fire to AN I 136, 199; Peta Vatthu Commentary 20. udar° the fire supposed to regulate digestion Peta Vatthu Commentary 33; cf. DB II 208, note 2; kappuṭṭhān° the universal conflagration Jāt III 185; dāv° a wood or jungle fire Jāt I 212; naḷ° the burning of a reed Jāt VI 100; padīp° fire of a lamp Miln 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 Jāt 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. Jāt I 285; II 43. Aggiṁ paricarati (cf. °paricāriyā) to serve the sacred fire Vinaya I 31 (jaṭilā {5} aggī paricaritukāmā); AN V 263, 266; Theri 143 (= aggi-huttaṁ paric° Therīgāthā Commentary 136); Dhp 107; Jāt I 494; Dhp II 232. Aggiṁ juhati (cf. °homa, °hutta) to sacrifice [in]to the fire AN II 207; often combined with aggi-huttaṁ paricarati, e.g. SN I 166; Snp 79. Aggiṁ namati and santappeti to worship the fire AN V 235. Aggissa (genitive) paricāriko Jāt VI 207 (cf. below °paricārika); aggissa ādhānaṁ AN 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 SN IV 19; AN 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. DN III 217; Iti 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 Snp 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; DN I 101, 102 (as varia lectio for agāra); MN I 501; AN V 234, 250; -khandha a great mass of fire, a huge fire, firebrand SN II 85; AN IV 128; Theri 351 (°samākāmā); Jāt IV 139; VI 330; Paṭisambhidāmagga I 125; Dīpavaṁsa VI 37; Miln 304; -gata having become (like) fire Miln 302; -ja fire-born Jāt V 404 (commentary; Text aggi-jāta); -ṭ-ṭha fire-place Jāt V 155; -ṭ-ṭhāna fire-place Vinaya II 120 (jantāghare, in bathroom); -daḍḍha consumed by fire Dhp 136; Peta Vatthu I 74; -dāha (mahā°) a holocaust AN I 178; -nikāsin like fire Jāt III 320 (suriya); -Nibbāna the extinction of fire Jāt I 212; -pajjota fire-light AN II 140 (one of the four lights, viz. canda°, suriya°, a°, paññā°); -paricaraṇa (-ṭ-ṭhāna) the place where the (sacrificial) fire is attended to Dhp I 199; -paricariyā fire-worship Dhp II 232; Paramatthajotikā II 291 (pāri°) 456; -paricārika one who worship the fire AN 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 Snp 703; Dhp 308 = Iti 43, 90 (ayoguḷa); -hutta (neuter) the sacrificial fire (see above 2), Vinaya I 33, 36 = Jāt I 83; Vinaya I 246 = Snp 568 (°mukha-yañña); SN I 166; Dhp 392; Snp 249, p 79; Jāt IV 211; VI 525; Therīgāthā Commentary 136 (= aggi); Dhp IV 151 (°ṁ brāhmaṇo namati); -huttaka (neuter) fire-offering Jāt VI 522 (= aggi-jūhana commentary); -hotta = {5} °hutta Paramatthajotikā II 456 (varia lectio °hutta);
-homa fire-oblation (or perhaps sacrificing to Agni) DN I 9 (= aggi-jūhana Sumaṅgalavilāsinī I 93).
:: Aggika (adjective) [aggi + ka] one who worships the fire Vinaya I 71 (jaṭilaka); DN II 339f. (jaṭila); SN I 166 (brāhmaṇa).
:: Agha1 (neuter) [cf. Skt. agha, of uncertain etymology] evil, grief, pain, suffering, misfortune SN I 22; MN I 500 (roga gaṇḍa salla agha); AN II 128 (the same); Jāt V 100; Theri 491; Saddhammopāyana 51. — adjective painful, bringing pain Jāt VI 507 (agha-m-miga = aghakara masculine commentary).
-bhūta a source of pain SN III 189 (+ agha and salla).
:: Agha2 (masculine neuter) [the etymology suggested by Morris JPTS 1889, 200 (with reference to MN I 500, which belongs under agha1) is untenable (to Skt. 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 Jāt 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 DN II 12; SN V 454, and BHS 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 DN II 12; SN V 45; Vimāna Vatthu 161 (aghasi gama, locative = vehāsaṁ gama Vimāna Vatthu 78); Jāt 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 SN I 67 = Miln 242 (ādicco seṭṭho aghagāminaṁ).
:: Aghammiga [to agha1 ?] a sort of wild animal Jāt VI 247 (= aghāvaha miga) 507 (= aghakara). cf. BHS agharika Divyāvadāna 475.
:: Aghata at Thera 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 Snp 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. (Dhp 334). Dhp 358, 396
:: Aguṇo Bad quality, badness. Dhp 242.
:: Agyāgāraṁ see: Aggi.
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:: Aha1 ￼ (indeclinable) [cf. Skt. 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 Theri 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 Jāt VI 366; locative tadahe on that (same) day Peta Vatthu Commentary 46; accusative katipahaṁ (for) some or several days Jāt I 152 etc. (kattpaha); sattāhaṁ seven days, a week Vinaya I 1; DN II 14; Jāt 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? SN I 7; ekahadvīhaṁ one or two days Jāt I 292; dvīha-tīhaṁ two or three days Jāt II 103; Vimāna Vatthu 45; ekaha-dvīhaccayena after the lapse of one or two days Jāt 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. BHS ahorātraṁ Avadāna-śataka I 209] and ahoratti (feminine) day and night, occurring mostly in oblique cases and adverbially in accusative ahorattaṁ: MN I 417 (°ānusikkhin); Dhp 226 (the same.; explained by divā carattiñ ca tisso sikkhā sikkhamāna Dhp III 324); Thera 145 (ahorattā accayanti); Jāt IV 108 (°ānaṁ accaye); Peta Vatthu II 131 (°ṁ); Miln 82 (ena). — ahorattiṁ Dhp 387; Jāt VI 313 (varia lectio for Text aho varattiṁ).
:: Ahaha [onomatopoetic after exclamation ahahā: see aha1 1. exclamation of woe Jāt III 450 (ahahā in metre). 2. (neuter) name of a certain division of Hell (Niraya), literally oh woe! AN V 173 = Snp page 126.
:: Ahaṁ ￼ (pronoun) [Vedic ahaṁ = Avesta azém; Greek ἐγώ(ν); Latin ego; Gothic ik, as ic, Old High German ih etc.] pronoun of 1st person "I" nominative singular ahaṁ SN III 235; AN IV 53; Dhp 222, 320; Snp 172, 192, 685, 989, 1054, 1143; Jāt 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 SN I 116, 123; ahaṁ asmi "I am" (cf. ahaṅkāra below) SN I 129; III 46, 128f.; IV 203; AN II 212, 215f.; Vism 13; ahaṁ pure ti "I am the first" Vimāna Vatthu 8450 (= ahamahaṅkārā ti Vimāna Vatthu 351). — genitive dative mayhaṁ ￼ Snp 431, 479; Jāt I 279; II 160, mama SN I 115; Snp 22, 23, 341, 997; Jāt II 159, and mamaṁ SN I 116; Snp 253 (= mama commentary), 694, 982. — instrumental mayā Snp 135, 336, 557, 982; Jāt I 222, 279. — accusative maṁ Snp 356, 366, 425, 936; Jāt II 159; III 26, and mamaṁ Jāt III 55, 394. — locative mayi Snp 559; Jāt III 188. The enclitic form in the singular is me, and functions in different cases, as genitive (Snp 983; Jāt II 159), accusative (Snp 982), instrumental (Jāt I 138, 222), and ablative — plural nominative mayaṁ (we) Snp 31, 91, 167, 999; Jāt II 159; VI 365, amhe Jāt II 129, and vayaṁ (q.v.). — genitive amhākaṁ ￼ Jāt I 221; II 159 and asmākaṁ Snp 106. — accusative amhe Jāt I 222; II 415 and asme Jāt III 359. — instrumental amhehi Jāt I 150; II 417 and asmābhi Therīgāthā Commentary 153 (Apadāna 132). — locative amhesu Jāt 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) MN III 18, 32; SN II 253; III 80, 136, 169f.; IV 41, 197, 202; AN I 132f.; III 444; Udāna 70; Nettipakaraṇa 127, and passim.
:: Ahāsa [a + hāsa, cf. Skt. ahāsa and aharṣa] absence of exultancy, modesty Jāt 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) Jāt 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; DN I 77; SN IV 198; AN III 306f.; IV 320; V 289; Mahāniddesa 484; Vism 345 (+ kukkura etc.); Vimāna Vatthu 100; Peta Vatthu Commentary 144.
-kuṇapa the carcase of a snake Vinaya III 68 = MN I 73 = AN IV 377; -gāha a snake catcher or trainer Jāt VI 192; -guṇṭhika (? reading uncertain, we find as vv.ll. °guṇḍika, °guṇṭika and °kuṇḍika; the BHS 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 Jāt 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°); Miln 23, 305; -chattaka (neuter) "a snake's parasol", a mushroom DN III 87; Jāt II 95; Ud-a 399; -tuṇḍika = °guṇṭhika Vism 304, 500; -peta a peta in form of a snake Dhp II 63; -mekhalā "snake-girdle", i.e. outfit or appearance of a snake Dhp I 139; -vātaka (-roga) name of a certain disease ("snake-wind-sickness") Vinaya I 78; Jāt II 79; IV 200; Dhp I 169, 187, 231; III 437; -vijjā "snake-craft", i.e. fortune-telling or sorcery by means of snakes DN 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, SN I 165; Thera 879; Dhp 225; Jāt IV 447.
:: Ahiṁsā (feminine) [a + hiṁsā] not hurting, humanity, kindness DN III 147; AN I 151; Dhp 261, 270; Jāt IV 71; Miln 402.
:: Ahirika and Ahirīka (adjective) [from a + hirī] shameless, unscrupulous DN III 212, 252, 282; AN II 219; Dhp 244; Snp 133 (°īka); Iti 27 (°īka); past participle 19 (also neuter unscrupulousness); Dhammasaṅgani 365; Nettipakaraṇa 39, 126; Dhp III 352.
:: Ahita (adjective/noun) [a + hita] not good or friendly, harmful, bad; unkindliness DN III 246; Dhp 163; Snp 665, 692; Miln 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); Jāt I 88 (aho acchariyaṁ aho abbhutaṁ), 140. Usually combined with similar emphatic particles, e.g. ahovata Dhp II 85; Peta Vatthu Commentary 131 (= sādhuvata); ahovata re DN 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 Vism 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 Jāt 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 DN I 6, 127; AN II 207; Jāt I 241; III 278f.; V 241; past participle 56; Peta Vatthu Commentary 80.
-eḷaka [Sanskrit ajaiḍaka] goats and sheep DN I 5, 141; AN II 42f., 209; Jāt I 166; VI 110; past participle 58. As plural °ā SN I 76; Iti 36; Jāt IV 363; -pada goat-footed MN I 134. Aja-pada refers to a stick cloven like a goat's hoof; so also at Vism 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. DN 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) Jāt I 419; Dhp II 70; Peta Vatthu Commentary 282; -vata "goats' habit", a practice of certain ascetics (to live after the fashion of goats) Jāt IV 318.
:: Ajacca (adjective) [a + jacca] of low birth Jāt 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 Jāt VI 507; Miln 23, 303, 364, 406; Dhp III 60. Also as ajakara at Jāt III 484 (cf. Trenckner, "Notes" page 64).
:: Ajajjara see jajjara.
:: Ajaka a goat, plural goats Vinaya II 154. — feminine ajikā Jāt III 278 and ajiyā Jāt V 241.
:: Ajamoja [Sanskrit ajamoda, cf. Skt. ajājī] cummin-seed Vimāna Vatthu 186.
:: Ajā ￼ (feminine) a she-goat Jāt III 125; IV 251.
:: Ajānana (°-) (neuter) [a + jānana] not knowing, ignorance (of) Jāt 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 Snp 288; Jāt V 509.
:: Ajeyya2 (adjective) [a + jeyya, ￼gerund of jīyati, q.v.] not decaying, not growing old, permanent Jāt VI 323.
:: Ajina (neuter) [Vedic ajina, to aja, original goats' skin] the hide of the black antelope, worn as a garment by ascetics DN I 167; Snp 1027; Jāt I 12, 53; IV 387; V 407. kharājina a rough skin (as garment) MN I 343; SN IV 118; AN II 207; Snp 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 DN I 167; SN I 117; AN I 240, 295; II 206; Vinaya I 306; III 34; Jāt VI 569; -paveṇi a cloth of the size of a couch made from pieces of antelope skin sewn together Vinaya I 192; DN I 7 (= ajina-cammehi mañcappamāṇena sibbitvā katā paveṇi Sumaṅgalavilāsinī I 87); AN I 181; -sāṭī a garment of skins (= ajina-camma-sāṭī Dhp IV 156) Dhp 394 = Jāt 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 Jāt 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 Snp 75, 153, 158, 970, 998; Dhp 326; Jāt 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; DN I 85; Sumaṅgalavilāsinī I 235.
-kālaṁ (adverb) this morning Jāt 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. Skt. adyatana] referring to the day, today's, present, modern (opposite porāṇa) Thera 552; Dhp 227; Jāt 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 SN I 83 (varia lectio ajjeva).
:: Ajjati [Vedic arjati, ṛj, a variant of arh, see arahati] to get, procure, obtain Jāt III 263 (?). Past participle ajjita (q.v.).
:: Ajjava (adjective/noun) [cf. Skt. ārjava, to ṛju, see uju] straight, upright (usually combined with maddava gentle, soft) DN III 213; AN I 94; II 113; III 248; Snp 250 (+ maddava), 292 (the same); Jāt 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 SN I 240 (prohibitive mā vo kodho ajjhabhavi); Jāt II 336. cf. ajjhabhu and ajjhobha vati.
:: Ajjhabhāsi 3rd singular preterit of adhibhāseti to address SN IV 117 (gāthāhi); Khuddakapāṭha V = Snp page 46 (gāthāya); Peta Vatthu Commentary 56, 90.
:: Ajjhabhu (3rd singular preterit of adhibha vati (q.v.) to overcome, conquer Iti 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 SN I 12 (vimānaṁ); Snp 225 (explained at Paramatthajotikā I 180 by vindi paṭilabhi), 956 (ratiṁ; explained at Mahāniddesa 457 by adhigacchi); Iti 69 (jāti-maraṇaṁ); Dhp 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 SN V 218: substitute varia lectio accasara (q.v.).
:: Ajjhappatta (and Ajjhapatta) [adhi + ā + °prāpta] 1. having reached, approached, coming near to Jāt II 450; VI 566 (Text; commentary attano santikaṁ patta). 2. having fallen upon, attacked Jāt II 59; V 198 (Text; commentary sampatta) 3. Attained, found, got Snp 1134 (= adhigacchi Cullaniddesa II); Jāt III 296 (Text commentary sampatta); V 158 (ajjhāpatta; commentary sampatta).
:: Ajjhatta (adjective/noun) [cf. Skt. 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. — DN I 37 (subjective, inward, of the peace of the 2nd jhāna), 70 = AN II 210; V 206 (inward happiness. a.sukkhaṁ = niyakajjhattaṁ attano santāne ti attho Sumaṅgalavilāsinī I 183 cf. as 169, 338, 361); SN 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; AN 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); Iti 39 (ceto-samatha inward peace), 80, 82, 94; Jāt 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) AN I 284; II 171; IV 305; V 61; Snp 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 Snp 174, 388; -bahiddhā inside and outside, personal-external, mutual, interacting SN II 252f.; III 47; IV 382; Cullaniddesa 15; Dhammasaṅgani 1049 etc. (see also bahiddhā); -rata with inward joy DN II 107 = SN V 263 = Dhp 362 = Udāna 64 (+ samāhita); Thera 981; AN IV 312; Dhp 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 AN I 63f.; past participle 22; Vibhaṅga 361; -santi inner peace Snp 837 (= ajjhattānaṁ rāgādīnaṁ santibhāva Paramatthajotikā II 545; cf. Mahāniddesa 185); -samuṭṭhāna originating from within Jāt 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. — MN I 62; SN I 73 (°ā rakkhā na bāhirā); IV 7f. (āyatanāni); V 101 (aṅga); AN I 16 (aṅga); II 164 (dhātuyo); III 400 (āyatanāni); V 52 (the same); Iti 114 (the same), 9 (aṅga); Khuddakapāṭha IV (= Paramatthajotikā I 82); Jāt 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 Jāt V 365 (= odahi, ṭhapesi commentary). Kern, Toevoegselen sub voce proposes reading ajjhavādahi (= Skt. avādhāt).
:: Ajjhayana (neuter) [adhi + i] study (learning by heart) of the Vedas Miln 225. See also ajjhena.
:: Ajjhābha vati [adhi + ā + bhū, in meaning of abhi + bhū] to predominate Jāt II 357.
:: Ajjhābhava [cf. Skt. adhyābhava] excessive power, predominance Jāt II 357.
:: Ajjhācarati [adhi (or ati ?) + ā + car] 1. to conduct oneself according to Vinaya II 301; MN I 523; Miln 266. 2. to flirt with (perhaps to embrace) Jāt 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 Jāt I 396; V 327 (°cara varia lectio for ajjhāvara); Miln 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 AN I 132 = Iti 109; AN II 70.
:: Ajjhājīva [adhi (ati ?) + ā + jīv] too rigorous or strenuous a livelihood MN 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 Miln 225.
:: Ajjhāpana2 (neuter) [ā + jhāpana from kṣā] burning, conflagration Jāt VI 311.
:: Ajjhāpanna [past participle of adhi + āpajjati] become guilty of offence DN I 245; III 43; SN II 270; AN IV 277, 280; V 178, 181. An° guiltless, innocent Vinaya I 103; DN III 46; SN II 194, 269; AN V 181; Miln 401. For all passages except AN 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 AN III 63f. = SN V 96; Jāt III 399.
:: Ajjhārūhati [adhi + ārohati cf. atyārohati] to rise into the air, to climb over, spread over SN 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 Jāt III 399.
:: Ajjhāsaya [from adhi + ā + śri, originally hanging on, leaning on, BHS, however, adhyāśaya Divyāvadāna 586] intention, desire, wish, disposition, bent DN II 224 (adjective: intent on, practising); Jāt 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 Miln 361 (jhān°). cf. ajjhosita and nissita.
:: Ajjhāvadati see accāvadati.
:: Ajjhāvara [from adhi + ā + var] surrounding; waiting on, service, retinue Jāt 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 DN 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) DN II 16; MN I 353; Vinaya IV 224; Jāt I 50; past participle 57; Miln 348, — past participle ajjhāvuttha (q.v.).
:: Ajjhāvuttha [cf. Skt. adhyuṣita; past participle of ajjhāvasati] inhabited, occupied (of a house) Vinaya II 210; Jāt I 145; II 333; Peta Vatthu Commentary 24 (°ghara); figurative [not] occupied by Paramatthajotikā II 566 (= anosita).
:: Ajjhāyaka [cf. Skt. adhyāyaka, cf. ajjhayana] (a brahman) engaged in learning the Veda (mantajjhāyaka Jāt VI 209; Paramatthajotikā II 192), a scholar of the brahmanic texts, a studious, learned person DN I 88, 120; III 94; AN I 163; III 223; Snp 140 (°kula: thus for ajjhāyakula Fausbøll); Thera 1171; Jāt I 3; VI 201, 498; Sumaṅgalavilāsinī I 247.
:: Ajjhena (neuter) [Sanskrit adhyayana, see also ajjhayana] study (especially of the Vedas) MN III 1; Jāt 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 Snp 242; cf. Paramatthajotikā II 286.
:: Ajjhesanā (feminine) [see ajjhesati] request, entreaty Vinaya I 6 = DN II 38 = SN I 138; Jāt II 327 (better varia lectio ajjhena).
:: Ajjhesanti [an 8.63] request...
:: Ajjhesati (adhi + iṣ; cf. BHS adhyeṣate Divyāvadāna 160] to request, ask, bid Dhp 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 Snp 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); DN II 289 (Buddhaghosa and text read ajjhitta); Snp page 218 (= ajjhesita Cullaniddesa § 16); Jāt VI 292 (= āṇatta commentary); Dhp IV 100 (varia lectio abhijjhiṭṭha). See also an°.
:: Ajjhobha vati [adhi + ava + bhū, Skt. abhi°] to overcome, overpower, destroy Jāt II 80 (preterit ajjhobhavi = adhibhavi commentary).
:: Ajjhogāhati (and °gāheti) [Sanskrit °abhyavagāhate; adhi (= abhi) + ava + gāh] to plunge into, to enter, to go into DN I 101 (vanaṁ), 222 (samuddaṁ); MN I 359, 536; AN III 75, 368; IV 356; V 133; Vinaya III 18; Jāt I 7; Mahāniddesa 152 (ogāhati + a.); Miln 87 (samuddaṁ); 300 (vanaṁ). — past participle ajjhogāḷha (q.v.). cf. pariyogāhati.
:: Ajjhogāḷha [past participle of ajjhogāhati] plunged into, immersed; having entered MN I 457; SN I 201; Miln 348.
:: Ajjhoharaṇa (neuter) = ajjhohāra 1. AN V 324; Jāt VI 213.
:: Ajjhoharaṇiya (adjective) [gerund of ajjhoharati] something fit to eat, eatable, for eating Jāt VI 258; Dhp I 284.
:: Ajjhoharati [Sanskrit abhyavaharati; adhi (= abhi) + ava + hṛ] to swallow, eat, take as food MN I 245; Jāt I 460; II 293; VI 205, 213; Miln 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; Miln 176, 366. 2. Name of a fabulous fish ("swallower"; cf. timiṅgala) Jāt V 462.
:: Ajjhokāsa [adhi + okāsa] the open air, only in locative ajjhokāse in the open Vinaya I 15; SN I 212; Dhp IV 100.
:: Ajjholambati [adhi + ava + lamb] to hang or hold on to (accusative), to cling to SN III 137; MN III 164 = Nettipakaraṇa 179, cf. Saddhammopāyana 284 and 296.
:: Ajjhomaddati [adhi + ava + mṛd] to crush down AN IV 191, 193.
:: Ajjhomucchita [past participle adhi + ava + mūrch, cf. adhimuccita] stiffened out (in a swoon), lying in a faint (?) AN 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 MN 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: MN I 162, 173, 369; AN I 74; II 28; III 68, 242; Udāna 75, 76; Sumaṅgalavilāsinī I 59; as varia lectio: DN I 245. 2. ajjhosāna as varia lectio: AN 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: DN I 245; III 43, 46; S. II 194, 270: IV 332 (ajjhapaṇṇa); AN V 178, 181; Cullaniddesa under nissita; Miln 401; as varia lectio: MN I 162; AN III 242; Udāna 75, 76.
:: Ajjhosa = ajjhosāya, in verse only as ajjhosa tiṭṭhati to cleave or cling to SN IV 73; Thera 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 MN I 328 (with accusative paṭhaviṁ, better as ajjhesati). Gerundive ajjhositabha MN 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, DN II 58f.; III 289; MN I 498 (+ abhinandana); SN III 187; AN 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. BHS adhyavasāya tiṣṭhati Divyāvadāna 37, 534] being tied to, hanging on, attached to, only in phrase a. tiṭṭhati (+ abhinandati, same in Divyāvadānai) MN I 266; S. IV 36f.; 60, 71f.; Miln 69. See also ajjhosa.
:: Ajjhosita [cf. Skt. adhyavasita, from adhi + ava + sā; but sita is liable to confusion with sita = Skt. śrita, also through likeness of meaning with esita; see ajjhāsita and ajjhesita] hanging on, cleaving to, being bent on, (with locative) SN II 94 (+ mamāyita); AN II 25 (diṭṭha suta muta + a.); Mahāniddesa 75, 106, 163 = Cullaniddesa under nissita; Theri 470 (asāre = taṇhāvasena abhiniviṭṭha Therīgāthā Commentary 284); Peta Vatthu IV 84 (mayhaṁ ￼ ghare = taṇhābhinivisena abhiniviṭṭha Peta Vatthu Commentary 267; vv.ll. ajjhesita ajjhāsita). °an° SN IV 213; V 319; Mahāniddesa 411; Miln 74 (pabbajita).
:: Ajjhottharati [adhi + ava + stṛ] to cover over, spread out, spread over, cover; to submerge, flood Vinaya I 111; Jāt I 61, 72, 73; Miln 296, 336; Dhp I 264; passive °tthariyati to be overrun with (instrumental), to be smothered, to be flooded AN 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 Jāt I 363 (ajjhottaṭa), 410; V 91 (= adhipanna); Dhp 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 Theri 474 (= sampaṭicchati Therīgāthā Commentary 285); Jāt II 403; Miln 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 AN V 87, cf. 210; V 187 f.
:: Ajjhupaharati [adhi + upa + hṛ; cf. upaharati] to take (food) to oneself Jāt II 293 (preterit ajjhupāhari = ajjhohari commentary).
:: Ajjhupekkhana (neuter) and °ā (feminine) [abstract from ajjhupekkhati] care, diligence, attention Paṭisambhidāmagga I 16; II 119; Vibhaṅga 230f.; Dhp IV 3.
:: Ajjhupekkhati [adhi + upa + ikṣ; cf. BHS adhyupekṣati 1. to look on AN I 257; Miln 275. 2. to look {12} on intently or with care, to oversee, to take care of AN 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. Jāt I 147; MN I 155; II 223; AN III 194, 435; Jāt V 229; Dhp IV 125.
:: Ajjhupekkhitar [agent noun to ajjhupekkhati] one who looks on (carefully), one who takes care or controls, an overseer, caretaker SN V 69 (sādhukaṁ), 324 (the same), 331f.; Vibhaṅga 227.
:: Ajjhupeti [cf. Skt. abhyupeti; adhi + upa + i] to go to meet, to receive Jāt 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 Jāt VI 535 (-nn-).
:: Ajjuna [Vedic arjuna, to raj; cf. Greek ὰργόϛ white, ἄργυροϛ silver, Latin argentum] the tree Pentaptera Arjuna Jāt VI 535; Dhp I 105 (°rukkha).
:: Ajjuṇho (adverb) [haplology from ajja-juṇho; see juṇhā] this moonlight night Vinaya I 25; IV 80.
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:: Akālika See kālika.
:: Akalu (cf. agalu) an ointment Jāt 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°); Miln 338 (°tagara-tālīsaka-lohita-candana).
:: Akampiyatta (neuter) [abstract from akampiya, gerund of a + kampati] the condition of not being shaken, stableness Miln 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 DN II 244; Snp 476; Jāt V 203.
:: Akācin (adjective) = akāca Vimāna Vatthu 601. Kern (Toev. sub voce) proposes reading akkācin (= Skt. 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 Jāt 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) Jāt IV 371.
:: Akiccakāra (adjective) [a + kicca + kāra] 1. not doing one's duty, doing what ought not to be done AN II 67; Dhp 292; Miln 66; Sumaṅgalavilāsinī I 296. 2. ineffective (of medicine) Miln 151.
:: Akilāsu (adjective) [a + kilāsu] not lazy, diligent, active, untiring SN I 47; V 162; Jāt I 109; Miln 382.
:: Akiriya (adjective) [a + kiriya] not practical, unwise, foolish Jāt III 530 (°rūpa = akattabba-rūpa commentary); Miln 250.
:: Akissava at SN I 149 is probably faulty reading for akiñcana.
:: Akka [cf. Skt. arka] name of a plant: Calotropis Gigantea, swallowwort MN 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. BHS ākramaṇa Jātakamala 3158] going near, approaching, stepping upon, walking to Jāt I 62.
:: Akkamati [ā + kamati, kram] to tread upon, to approach, attack Jāt 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 SN IV 206.
:: Akkanta [past participle of akkamati] stepped upon, mounted on AN I 8; Jāt I 71; Miln 152; Dhp 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, Skt. aj] the axle of a wheel DN II 96; SN V 6; AN I 112; Jāt I 109, 192; V 155 (akkhassa phalakaṁ yathā; commentary: suvaṇṇa-phalakaṁ viya, i.e. shiny, like the polished surface of an axle); Miln 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 SN IV 177; Miln 367.
-chinna one whose axle is broken; with broken axle SN I 57; Miln 67; bhagga with a broken axle Jāt V 433; -bhañjana the breaking of the axle Dhp 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 DN I 6 (but explained at Sumaṅgalavilāsinī I 86 as ball-game: guḷakīḷa); SN I 149 = AN V 171 = Snp 659 (Appamatto ayaṁ kali yo akkhesu dhanaparājayo); Jāt I 379 (kūṭ° a false player, sharper, cheat) anakkha one who is not a gambler Jāt V 116 (commentary: ajūtakara). cf. also accha3.
-dassa (cf. Skt. akṣadarśaka) one who looks at (i.e. examines) the dice, an umpire, a judge Vinaya III 47; Miln 114, 327, 343 (dhamma-nagare); -dhutta one who has the vice of gambling DN II 348; III 183; MN III 170; Snp 106 (+ itthidhutta and surādhutta); -vāṭa fence round an arena for wrestling Jāt 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, BHS akṣaṇa Avadāna-śataka I 291 = 332] wrong time, bad luck, misadventure, misfortune. There are nine enumerated at DN III 263; the usual set consists of 8; thus DN 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. AN I 284 (+ mahato kāyassa padāletā); II 170f. (the same), 202; IV 423, 425; Jāt 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 Jāt I 58 (akkhaṇavedhin + vālavedhin); V 129 (the four kinds of archers: a., vālavedhin, saddavedhin and saravedhin). In BHS we find akṣuṇṇavedha (a Sanskritised Pāḷi form, cf. Mathurā kṣuṇa = Skt. 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" (Jāt II 91 commentary) is not supported by literary evidence.
:: Akkhara (adjective) [Vedic akṣara] constant, durable, lasting DN III 86. As technical term for one of four branches of Vedic learning (DN 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) AN I 72 = III 107 = SN II 267. akkharāni are the sauce, flavour (vyañjana) of poetry SN I 38. To know the context of the a° the words of the texts, is characteristic of an Arahant Dhp 352 (commentary is ambiguous Dhp IV 70). Later: akkharaṁ a syllable or sound Peta Vatthu Commentary 280 (called sadda in next line); akkharāni an inscription Jāt 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 DN I 88 (akkhara-p-pabhedo ti sikkhā ca nirutti ca Paramatthajotikā II 447 = Sumaṅgalavilāsinī I 247) = AN III 223 = Snp 105; -piṇḍa "word-ball", i.e. sequence of words or sounds Dhp IV 70 (= akkharānaṁ sannipāto Dhp 352).
:: Akkharikā (feminine) a game (recognising syllables written in the air or on one's back). DN 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 Miln 3, 21.
:: Akkhāna Ākhyāna (neuter) [Sanskrit ākhyāna] telling stories, recitation; tale, legend DN I 6 (= Sumaṅgalavilāsinī I 84: Bhārata-Rāmāyanādi); III 183; MN I 503; III 167; Saddhammopāyana 237. — preaching, teaching Mahāniddesa 91 (dhamm'akkhāna). The 5th Veda Jāt V 450. (vedam akkhāna-pañcamaṁ; commentary: itihāsa-pañcamaṁ veda-catukkaṁ). — The spelling ākhyāna also occurs (q.v.).
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:: Akkhāta (adjective) [past participle of akkhāti] announced, proclaimed, told, shown AN I 34 (dur°); II 195; IV 285, 322; V 265, 283; Snp 172, 276, 595, 718.
:: Akkhātar one who relates, a speaker, preacher, story-teller SN I 11, 191; III 66; Snp 167.
:: Akkhāti [ā + khyā, Indo-Germanic °sequ; cf. Skt. ākhyāti, Latin inquam, Greek ἐννέπω, Gothic saihvan, German sehen etc. See also akkhi and cakkhu] to declare, announce, tell Snp 87, 172; imperative akkhāhi Snp 988, 1085; preterit akkhāsi Snp 251, 504, 1131 (= ācikkhi etc. Cullaniddesa 465); future akkhissati Peta Vatthu IV 163; conditional akkhissaṁ Snp 997; Jāt VI 523. — passive akkhāyati to be proclaimed, in phrase aggaṁ a.to be deemed chief or superior, to be first, to excel Miln 118, 182 (also in BHS agram ākhyāyate Mahāvastu III 390); gerund akkheyya to be pronounced SN I 11; Iti 53, — past participle akkhāta (q.v.). — Intensive or Frequentative is ācikkhati.
:: Akkhāyika (adjective) relating, narrating Jāt III 535; lok'akkhāyikā kathā talk about nature-lore DN I 8; Miln 316.
:: Akkhāyin (adjective) telling, relating, announcing SN II 35; III 7; Jāt III 105.
:: Akkhi (neuter) [to °oks, an enlarged form of °oqṷ, cf. Skt. īkṣate, kṣaṇa, pratīka, anīka; Greek ὄσσε, ὥψ Κύκλωψ, ὀφϧαλμός, πρόσωπον; Latin oculus, as ēowan (= English eye and wind-ow); Gothic augō. See also cakkhu and cf. akkha2 and ikkhaṇika] the eye MN I 383 (ubbhatehi akkhīhi); Snp 197, 608; Jāt 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 Dhp 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 Dhp III 354; -kūpa the socket of the eye Jāt IV 407; -gaṇḍa eye-protuberance, i.e. eye-brow (?) Jāt VI 504 (for pamukha Text); -gūtha secretion from the eye Peta Vatthu Commentary 198; -gūthaka the same Snp 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 Jāt VI 191; -mala dirt from the eye Peta Vatthu III 53 (= °gūtha commentary); -roga eye disease Dhp I 9.
:: Akkhika1 (—°) (adjective) having eyes, with eyes Thera 960 (añjan° with eyes anointed); Dhp IV 98 (aḍḍh° with half an eye, i.e. stealthily); Saddhammopāyana 286 (tamb° red-eyed). °an° having no eyes Dhp I 11.
:: Akkhika2 (neuter) [cf. Skt. akṣa] the mesh of a net Jāt I 208.
-hāraka one who takes up a mesh (?) MN I 383 (corresponds with aṇḍahāraka).
:: Akkhin (adjective) = akkhika Jāt III 190 (mand° soft-eyed); Vimāna Vatthu 323 (tamb° red-eyed); Dhp I 11.
:: Akkhitta1 see khitta.
:: Akkhitta2 (adjective) [BHS ākṣipta Divyāvadāna 363, past participle of ā + kṣip] hit, struck, thrown Jāt III 255 (= ākaḍḍhita commentary).
:: Akkhobbha (adjective) [a + kṣubh, see khobha] not to be shaken, imperturbable Miln 21.
:: Akkhobhana (adjective) = akkhobbha Jāt V 322 (= khobhetun na sakkhā commentary).
:: Akkhohiṇī (feminine) [= akkhobhiṇī] one of the highest numerals (1 followed by 42 ciphers, Childers) Jāt 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 Snp 623; Miln 8 (+ paribhāsa); Paramatthajotikā II 492; Therīgāthā Commentary 256; Peta Vatthu Commentary 243; Dhp II 61.
-vatthu always as dasa a.-vatthūni ten bases of abuse, ten expressions of cursing Jāt I 191; Paramatthajotikā II 364, 467; Dhp I 212; IV 2.
:: Akkosaka (adjective) [from last] one who abuses, scolds or reviles, + pa ribhāsaka AN II 58; III 252; IV 156; V 317; Peta Vatthu Commentary 251.
:: Akkosati [to kruś see akkosa] to scold, swear at, abuse, revile Jāt I 191; II 416; III 27; Dhp I 211; II 44. Often combined with pa ribhāsati, e.g. Vinaya II 296; Dhp IV 2; Peta Vatthu Commentary 10. — preterit akkocchi Dhp 3; Jāt III 212 (= akkosi Dhp 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 Snp 366 (= dasahi akkosa vatthūhi abhisatto Paramatthajotikā II 364); Jāt VI 187. 2. (neuter) reviling, scolding, swearing at; in combination akkuṭṭha-vandita Snp 702 (= akkosa-vandana Paramatthajotikā II 492) Theri 388 (explained Therīgāthā Commentary 256 as above).
:: Akuppa (adjective) [a + kuppa, gerund of kup, cf. BHS akopya Mahāvastu III 200] not to be shaken, immovable; sure, steadfast, safe Vinaya I 11 (akuppā me ceto-vimutti) = SN II 239; Vinaya II 69; IV 214; DN III 273; MN I 205, 298; SN II 171; AN III 119, 198; Miln 361.
:: Akuppatā (feminine) [abstract from last] "state of not being shaken", surety, safety; especially of Nibbāna Thera 364.
:: Akutobhaya (adjective) see ku°.
:: Ala1 frequent spelling for aḷa.
:: Ala2 (adjective) [alaṁ adverb as adjective] enough, only in negative anala insufficient, impossible MN I 455; Jāt II 326 = IV 471.
:: Alagadda [derivation unknown. In late Skt. alagarda is a watersnake] a kind of snake MN I 133 = Sumaṅgalavilāsinī I 21; Dhp 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 Dhp 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; Jāt III 259.
:: Alakkhī (feminine) [a + lakkhi] bad luck, misfortune Thera 1123.
:: Alamba (adjective) [a + lamba] not hanging down, not drooping, short Jāt 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 MN 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 SN II 18; alaṁ hitāya untold happiness Dhp 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 DN 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 Snp 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 ... SN III 120. (c) enough of (with instrumental): alaṁ ettakena enough of this, so much of that Miln 18; alam me Buddhena enough for me of the Buddha = I am tired of the B. Dhp II 34.
-attha (adjective) "quite the thing", truly good, very profitable, useful DN II 231; MN II 69 (so read for alamatta); AN II 180; Thera 252; Jāt I 401 (so read for °atta); -ariya truly genuine, right noble, honourable indeed, only in °ñāṇa-dassana [cf. BHS alamārya-jñāna-darshana Lalitavistara V 309, 509] Vinaya I 9; AN III 64, 430; V 88; Jāt 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 Iti 107; -sājīva one who is thoroughly fit to associate with his fellow AN 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 Dhp IV 16 = as 404.
:: Alanda and Alandu see alagadda.
:: Alaṅkaraṇa (neuter) [alaṁ + karaṇa, from alaṅkaroti] doing up, fitting out, ornamentation Jāt I 60.
:: Alaṅkaraṇaka (adjective) [from alaṅkaraṇa] adorning, embellishing, decorating Dhp I 410.
:: Alaṅkaroti [alaṁ + karoti, Vedic araṅkaroti] to make much of i.e. to adorn, embellish, decorate Jāt I 60; III 189; VI 368. gerund °karitvā Dhp I 410; Peta Vatthu Commentary 74, — past participle alaṅkata. — causative alaṅkārāpeti to cause to be adorned Jāt I 52.
:: Alaṅkata [past participle of alaṅkaroti 1. "made too much", made much of, done up, adorned, fitted out Dhp 142 (= vatthābharaṇa-paṭimaṇḍita Dhp III 83); Peta Vatthu II 36; Vimāna Vatthu 11; Jāt III 392; IV 60. 2. "done enough" (see alaṁ, use with instrumental), only negative analaṅkata in meaning "insatiate" SN I 15 (kāmesu).
:: Alaṅkāra [from alaṅkaroti, cf. Vedic araṅkṛti] "getting up" i.e. fitting out, ornament, decoration; especially trinkets, ornaments DN III 190; AN III 239; 263f.; Jāt VI 368; Peta Vatthu Commentary 23, 46, 70 (-° adjective adorned with), 74; Saddhammopāyana 249.
:: Alasa (adjective) [a + lasa] idle, lazy, slack, slothful, languid SN I 44, 217; Snp 96 (= jāti-alaso Paramatthajotikā II 170); Jāt IV 30; Dhp 280 (= mahā-alaso Dhp III 410). Opposite analasa vigorous, energetic SN I 44; DN 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 SN I 43 is spurious spelling for ālassa idleness, sloth; varia lectio ālasya.
:: Alattaka [Sanskrit alaktaka] lac, a red animal dye Jāt IV 114 (°pāṭala); Dhp II 174; IV 197.
:: Alābhaka [a + labhaka] not getting, loss, detriment Vinaya III 77.
:: Alābu [Sanskrit alābū f.] a long white gourd, Cucurbita Lagenaris MN 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 Snp 70).
:: Alāpu (neuter) [= alābu, with p for b: so Trenckner "Notes" 6216] a gourd, pumpkin Dhp 149 (= Dhp III 112; vv.ll. alābu and alābbu).
:: Alāta (neuter) [Sanskrit alāta, related to Latin altāre altar, adoleo to burn] a firebrand AN II 95 (chava° a burning corpse, see chava); Jāt I 68; past participle 36; Dhp III 442.
:: Alika (adjective) [Sanskrit alīka] contrary, false, untrue SN I 189; Jāt III 198; VI 361; Miln 26, 99. — neuter °ṁ a lie, falsehood Dhp 264.
-vādin ￼ one who tells a lie, a liar Dhp 223 = Vimāna Vatthu 69 (has alīka°); Jāt II 4; Paramatthajotikā II 478 (for abhūta-vādin Snp 661).
:: Alīnatā (feminine) [abstract of alīna] open mindedness, prudence, sincerity Jāt I 366.
:: Alla (adjective) (only °-) [Vedic ārdra, to Greek ἂρδω moisten, ἂρδα dirt] — 1. moist, wet MN 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 AN V 234 = 249; -gomaya fresh dung AN V 234; Dhp I 377; -camma living skin Vism 195; -tiṇa fresh grass Sumaṅgalavilāsinī I 77; Peta Vatthu Commentary 40; -dārūni green sticks Jāt I 318; -madhu fresh honey Dhp II 197; -maṁsa-sarīra a body of living flesh Dhp II 51 = IV 166; -rasa fresh-tasting Dhp II 155; -rohita-maccha fresh fish Jāt 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; Dhp IV 220; or with odātavattha (the same) Jāt III 425; -pāṇi with clean hand Peta Vatthu II 99 (= dhotapāṇi Peta Vatthu Commentary 116). [For analla-gatta at SN I 183 better read, with ibid 169, an-allīna-gatta. For allacamma at Dhp 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) Jāt I 189; Miln 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; DN III 113, 130; SN IV 330; V 421; Nettipakaraṇa 110.
:: Allīna [past participle of allīyati; Skt. ālīna] (a) sticking to, adhering or adhered to, clinging MN I 80; AN V 187; Cullaniddesa under nissita (in form asita allīna upagata). — (b) soiled by (—°), dirtied AN II 201. — anallīna "to which nothing sticks", i.e. pure, undefiled, clean SN 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 Jāt I 64; khaggo lomesu allīyi the sword stuck in the hair Jāt I 273. (b) figurative to covet, desire etc.: in idiomatic phrase allīyati (SN III 190 varia lectio; Text ālayati) keḷāyati vanāyati (SN III 190 varia lectio; Text manāyati; MN I 260 Text dhanāyati, but varia lectio page 552 vanāyati) mamāyati "to caress dearly and be extremely jealous of" (with accusative) at MN I 260 and SN III 190. — Jāt IV 5; V 154 (allīyituṁ, varia lectio illīyituṁ); as 364 (vanati bhajati a); past participle allīna — causative alliyāpeti [cf. Skt. ālāpayati, but BHS 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) Jāt 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 Snp 65 (= nillolupa Cullaniddesa §98; = rasavisesesu anākula Paramatthajotikā II 118).
:: Aloma (adjective) [a + loma] not hairy (upon the body) Jāt VI 457.
:: Aloṇika (adjective) [a + loṇika] not salted Jāt III 409; Vimāna Vatthu 184.
:: Aluḷita (adjective) [a + luḷita, past participle of lul] umoved, undisturbed Miln 383.
:: Aḷa [etymology unknown 1. the claw of a crab MN I 234; SN I 123; Jāt 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?) Jāt 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 Jāt 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, Skt. ahaṁ = Indo-Germanic °emo (cf. Skt. 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 Iti 73; Jāt 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 DN III 189-90; SN 190 = AN II 67; Peta Vatthu Commentary 29; or with ñātī (ñāti-sālohitā intimate friends and near-relations), mittāmaccā ñātisālohitā Vinaya II 126; Snp page 104 (= mittā ca kammakarā ca Paramatthajotikā II 447); mittā vā amaccā vā ñātī vā sālohitā vā AN I 222; Peta Vatthu Commentary 28; amaccā ñāti-saṅghā ca AN I 152. 2. Especially a king's intimate friend, king's favourite, confidant Jāt 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. DN I 136 (= piya-sahāyaka Sumaṅgalavilāsinī I 297, but cf. the following explanation of pārisajjā as "sesā āṇatti-karā"); Vinaya I 348; DN III 64 (amaccā pārisajjā gaṇaka mahāmattā); AN 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 Jāt V 416 (= makula commentary).
:: Amajjapāyaka [a + majja + pāyaka, cf. Skt. amadyapa] one who abstains from intoxicants, a teetotaler Jāt II 192.
:: Amala (adjective) [a + mala] without stain or fault Jāt 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 Snp 220 (+ subbata), 777; Jāt 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 Snp 469 = 494; Udāna 32; Jāt IV 303; VI 259.
:: Amanussa [a + manussa] a being which is not human, a fairy demon, ghost, god, spirit, yakkha Vinaya I 277; DN I 116; SN I 91, Jāt I 99; Dhammasaṅgani 617; Miln 207; as 319; Dhp 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 Thera 276; Snp 249 (= amara-bhāva-patthanatāya pavatta-kāya-kilesa Paramatthajotikā II 291); Jāt V 80 (= amaraṇa-sabhāva), 218; Dāṭhāvaṁsa V 62.
:: Amaratta (neuter) [abstract from amara] immortality Jāt 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" DN I 24; MN 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 Jāt 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. BHS 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 Snp 225) "na jāyati na jīyati na mīyati ti amatan ti vuccati", or at Dhp I 228 "ajātattā na jiyyati na miyyati tasmā amatan ti vuccati". — Vinaya I 7 = MN I 169 (apārutā tesaṁ amatassa dvārā); Vinaya I 39; DN II 39, 217, 241; SN I 32 (= rāga-dosa-moha-khayo), 193; III 2 (°ena abhisitta "sprinkled with A."); IV 94 (°assa dātā), 370; V 402 (°assa patti); AN I 45f.; III 451; IV 455; V 226f., 256f. (°assa dātā); Jāt I 4 (V 25); IV 378, 386; V 456 (°mahā-Nibbāna); Snp 204, 225, 228 (= Nibbāna Paramatthajotikā I 185); Thera 310 (= agada antidote); Iti 46 = 62 (as dhātu), 80 (°assa dvāra); Dhp 114, 374 (= amata-mahā-Nibbāna Dhp IV 110); Miln 258 (°dhura savanūpaga), 319 (agado amataṁ and Nibbānaṁ amataṁ), 336 (amatena lokaṁ abhisiñci Bhagavā), 346 (dhammāmataṁ); Sumaṅgalavilāsinī I 217 (°Nibbāna); Dhp I 87 (°ṁ pāyeti); Dāṭhāvaṁsa II 34; V 31; Saddhammopāyana 1, 209, 530, 571.
-ogadha diving into the ambrosia (of Nibbāna) SN V 41, 54, 181, 220, 232; AN III 79, 304; IV 46f., 317, 387; V 105f.; Snp 635; Thera 179, 748; Dhp 411 (= amataṁ Nibbānaṁ ogahetvā Dhp IV 186); Vimāna Vatthu 5020; -osadha the medicine of ambrosia, ambrosial medicine Miln 247; -gāmin going or leading to the ambrosia (of Nibbāna) SN I 123; IV 370; V 8; AN III 329; Theri 222; -dasa one who sees amata or Nibbāna Thera 336; -dundubhi the drum of the immortal (Nibbāna) MN I 171 = Vinaya I 8 (has °dudrabhi); -dvāra the door to Nibbāna MN I 353; SN I 137 = Vinaya I 5; SN II 43, 45, 58, 80; AN V 346; -dhātu the element of ambrosia or Nibbāna AN III 356; -patta having attained to ambrosia AN IV 455; -pada the region or place of ambrosia SN I 212 ("Bourne Ambrosial" Kindred Sayings I 274); II 280; Dhp 21 (= amatassa adhigama-vupāyo vuttaṁ hoti Dhp I 228); -pariyosānā come to conclusion in -phala ambrosial fruit SN I 173 = Snp 80; -magga the path to ambrosia Dhp I 94.
:: Amata2 (adjective) [see amata1] belonging to amṛta = ambrosial Snp 452 = SN 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 Iti 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 = Skt. amātrajña] not knowing any bounds (in the taking of food), — intemperate, immoderate Iti 23 (bhojanamhi); Dhp 7 (the same); past participle 21.
:: Amattaññutā (feminine) [abstract to preceding] immoderation (in food) DN III 213; Iti 23 (bhojane); past participle 21; Dhammasaṅgani 1346 (bhojane); as 402.
:: Amatteyyatā (feminine) [from matteyyatā] irreverence towards one's mother DN III 70, 71.
:: Amājāta (adjective) [amā + jāta; amā adverb "at home", Vedic amā, see under amacca] — born in the house, of a slave Jāt 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 Dhp 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 Dhp 373 (rati = dibbā rati Dhp IV 110); Peta Vatthu III 79 (ratti, love).
:: Amātika (adjective) [a + mātika from mātā] without a mother, motherless Jāt V 251.
:: Amāya (adjective) [a + māyā] not deceiving, open, honest Snp 941 (see Mahāniddesa 422: māyā vuccati vañcanikā cariyā). cf. next.
:: Amāyāvin (adjective) [a + māyāvin, cf. amāya] without guile, not deceiving, honest DN III 47 (asaṭha + a.), 55 (the same), 237; Dhp I 69 (asaṭhena a.).
:: Amba ￼ [derivation unknown. Not found in pre-Buddhist literature. The Skt. is āmra. Probably non-Aryan], the Mango tree, Mangifera indica DN I 46, 53, 235; Jāt II 105, 160; Vimāna Vatthu 7910; past participle 45; Miln 46; Peta Vatthu Commentary 153, 187.
-aṭṭhi the kernel or stone of the mango fruit Dhp 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 Jāt II 104, 394; Dhp III 207; -panta a border of mango trees Vimāna Vatthu 198; -pānaka a drink made from mangoes Dhp III 207; -piṇḍi a bunch of mangoes Jāt III 53; Dhp III 207; -pesikā the peel, rind, of the mango fruit Vinaya II 109; -potaka a mango sprout Dhp III 206 sq; -phala a mango fruit Peta Vatthu Commentary 273, 274; -rukkha a mango tree Dhp III 207; Vimāna Vatthu 198; -vana a mango grove or wood DN II 126; Jāt 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 AN 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] AN I 188.
:: Ambakā (feminine) [Sanskrit ambikā deminutive of ambī mother, wife, see Pāḷi amma and cf. also Skt. ambālikā feminine] mother, good wife, used as a general endearing term for a woman Vinaya I 232 = DN II 97 (here in play of words with ambapālī explained by Buddhaghosa at Vinaya I 385 as ambakā ti itthiyikā).
:: Ambala at Jāt 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 Jāt 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); Jāt II 3; Peta Vatthu Commentary 62. 2. to mark reproach and anger = you silly, you rascal DN I 194; Iti 114; Jāt I 174 (varia lectio amho), 254; Miln 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 Miln 56. Another enumeration at Cullaniddesa §540 and Dhammasaṅgani 629. — Jāt I 242 (°anambila), 505 (loṇ°); II 394 (loṇ°); Sumaṅgalavilāsinī I 270 (°yāgu sour gruel); Dhp II 85 (ati-ambila, with accuṇha and atisīta).
:: Ambu (neuter) [Vedic ambu and ambhas = Greek ὄμβρος, Latin imber rain; cf. also Skt. abhra rain-cloud and Greek ἀϕρός scum: see Pāḷi abbha] — water Jāt V 6; Mahāniddesa 202 (a. vuccati udakaṁ); Dāṭhāvaṁsa II 16. — cf. ambha.
-cārin "living in the water", a fish Snp 62 (= maccha Cullaniddesa §91); -sevāla a water-plant Thera 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 SN I 52. 2. (neuter) a lotus Snp 845 (= paduma Mahāniddesa 202); Dāṭhāvaṁsa V 46; Saddhammopāyana 360.
:: Amha and :: Amhan (neuter) [Sanskrit aśman, see also asama2] a stone Snp 443 (instrumental amhanā, but Paramatthajotikā II 392 reads asmanā = pāsāṇena).
-maya made of stone, hard Dhp 161 (= pāsāṇa° Dhp III 151).
:: Amha , Amhi see atthi.
:: Amhā (feminine) [etymology uncertain; Morris JPTS 1889, 201 too vague] a cow (?) AN I 229. The commentary says nothing.
:: Amhākaṁ , Amhe see ahaṁ. [BD]: Our.
:: Amhe , see ahaṁ.
:: Amhi , see atthi
:: Amho = ambho Jāt I 174 (varia lectio).
:: Amilātatā (feminine) [a + milāta + tā] the condition of not being withered Jāt 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 DN III 185; Iti 83; Snp 561 (= paccatthika Paramatthajotikā II 455); Dhp 66, 207; Jāt VI 274 (°tāpana harassing the enemies).
:: Amma (indeclinable) [vocative of ammā] endearing term, used 1. by children in addressing their mother = mammy, mother dear DN I 93; Jāt II 133; IV 1, 281 (amma tāta uṭṭhetha daddy, mammy, get up!); Dhp 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 Jāt I 292; Peta Vatthu Commentary 63; Dhp II 44; to a girl Peta Vatthu Commentary 6; to a daughter Dhp II 48; III 172. — cf. ambakā.
:: Ammaṇa (neuter) [of uncertain etymology; Skt. armaṇa is Sanskritised Pāḷi. See on form and meaning Childers sub voce and Kern, Toevoegselen page 72 1. a trough Jāt V 297; VI 381 (bhatt°). 2. a certain measure of capacity Jāt I 62; II 436 (taṇḍul°). — as °ka at Jāt II 117 (varia lectio ampaṇaka); Sumaṅgalavilāsinī I 84.
:: Ammā (feminine) [onomatopoetic from child language; Skt. 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 Jāt III 392 (genitive ammāya). — Vocative amma (see seperate).
:: Amoha (adjective) [a + moha, cf. Skt. amogha] not dull. As no absence of stupidity or delusion DN III 214; past participle 25. The form amogha occurs at Jāt 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) DN III 46; MN I 369; SN II 194. See ajjhopanna.
:: Amutra (adverb) [pronoun base amu + tra] in that place, there; in another state of existence DN I 4, 14, 184; Iti 99.
:: Amutta (adjective) [a + mutta] not released, not free from (with ablative) Iti 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; MN II 248.
:: Aṁsa1 [Vedic aṁsa; cf. Greek ὦμοϛ, Latin umerus, Gothic ams, Armenian us] (a) the shoulder AN V 110; Snp 609. Aṁse karoti to put on the shoulder, to shoulder Jāt 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 Iti 22). — atīt'aṇse in former times, formerly DN II 224; Theri 314. mettaṁsa sharing friendship (with) AN IV 151 = Iti 22 = Jāt IV 71 (in which connection Miln 402 reads ahiṁsā). — Disjunctive ekena aṁsena + ā + ekena aṁsena on the one hand (side) + ā + on the other, partly + ā + partly AN 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 AN III 38. puṭaṁsena with a knapsack for provisions DN I 117; AN II 183; cf. Sumaṅgalavilāsinī I 288, with varia lectio puṭosena at both passages;
-kūṭa "shoulder prominence", the shoulder Vinaya III 127; Dhp 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); Dhp 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. Skt. 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 Theri 129 has ayācita and at Jāt 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 SN II 63 of certain wrong opinions, at MN I 487; SN IV 62 = V 527 of the khandas, at MN I 331 of the mental intoxications (āsavas), at AN IV 73 of certain tastes, of a bad kamma AN I 135, of evil passions AN I 137, 184, 218; II 214 of pride AN II 41, {31} of craving AN II 249, of the bonds AN IV 8. In the supplement to the Dīgha (DN III 326) and in Iti 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 DN III 229, 269; Dhammasaṅgani 32, 35, 277.
:: Anabhijjhālū (adjective) [an + abhijjhālū] not greedy or covetous DN III 82; past participle 40.
:: Anabhijjhita (adjective) [an + abhijjhita] not desired Snp 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 DN I 3 (= kopassiveetaṁ adhivacanaṁ Sumaṅgalavilāsinī I 52).
:: Anabhirata (adjective) [an + abhirata] not taking delight in Jāt I 61 (naccādisu).
:: Anabhirati (feminine) [an + abhirati] not delighting in, dissatisfaction, discontent DN I 17 (+ paritassanā); III 289; Jāt III 395; Sumaṅgalavilāsinī I 111.
:: Anabhisambhuṇamāna (adjective) [present participle medium of an + abhisambhuṇāti] not obtaining, unable to get or keep up DN I 101 (= asampāpuṇanto avisahamāno vā Sumaṅgalavilāsinī I 268).
:: Anabhuṇṇatatā (feminine) [an + abbhuṇṇata + tā] the state of not being erect, i.e. hanging down Jāt V 156.
:: Anajjhiṭṭha (adjective) [an + ajjhiṭṭha] uncalled, unbidden, unasked Vinaya I 113; Peta Vatthu I 123 (Text anabbhita, varia lectio anijjhiṭṭha; Jāt III 165 has anavhāta; Theri 129 ayācita; Peta Vatthu Commentary 64 explains by anavhāta).
:: Anala (adjective) [an + ala] 1. not sufficient, not enough; unable, impossible, unmanageable MN I 455; Jāt II 326 = IV 471. 2. dissatisfied, insatiated Jāt V 63 (= atitta commentary). 3. °ṁ kata dissatisfied, satiated, SN 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: SN II 178, 187f. = III 149, 151 = V 226, 441 (quoted Kathāvatthu 29, called anamatagga-pariyāya at Dhp II 268) and Theri 495-96. Later references are Cullaniddesa §664; Peta Vatthu Commentary 166; Dhp 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 = Skt. vismayati] being in consternation or distress, crying Jāt III 223 (°kāle = ārodana-kāle commentary).
:: Anariya (adjective) [an + ariya, see also anāriya] not Aryan, ignoble, low Vinaya I 10; DN III 232 (°vohāra, 3 sets of 4; the same at Vinaya V 125); Snp 664, 782 (°dhamma); past participle 13. — See ariya.
:: Anasana (neuter) [an + asana, cf. Skt. an-aśana] not eating, fasting, hunger DN III 75 and in same context at Snp 311 (= khudā Paramatthajotikā II 324).
:: Anasitvāna [gerund of an + aśati] without eating, fasting Jāt IV 371.
:: Anassaka (adjective) either an-assaka or a-nassaka (q.v.).
:: Anassana (neuter) [a + nassana, naś; cf. Skt. naśana] imperishableness, freedom from waste Jāt IV 168.
:: Anassāsika (adjective) [an + assāsa + ika; cf. Skt. āśvāsana and BHS anāśvāsika Divyāvadāna 207] not consoling, discouraging, not comforting MN I 514; SN II 191.
:: Anassāvin (adjective) [an + assāvin; cf. assāva + āsava] not intoxicated, not enjoying or finding pleasure in Snp 853 (sātiyesu a. = sāta vatthusa kāmaguṇesu taṇha-santhava-virahita Paramatthajotikā II 549).
:: Anassuṁ 1st sq, preterit of anusūyati (= Skt. anvaśruvaṁ) I have heard MN I 393.
:: Anasuropa [an + asuropa] absence of abruptness Dhammasaṅgani 1341.
:: Anasuyyaṁ [Sanskrit anasūyan, present participle of an + asūyati] not grumbling Jāt III 27 (varia lectio for anusuyyaṁ Text).
:: Anasūyaka (adjective) [Sanskrit anasūyaka, cf. usūya] not grumbling, not envious Jāt II 192.
:: Anattamano [DPL](adj) Displeased, discontented.
:: 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 DN I 88 (= anūna paripūra-kārin Sumaṅgalavilāsinī I 248); AN III 152 (= samatta paripuṇṇa Manorathapūraṇi quoted by Trenckner on Miln 10).
:: Anavosita (adjective) [an + avosita; or ana + avosita = avusita°] unfulfilled, undone Thera 101.
:: Anaya [a + naya] misfortune, distress Miln 277, usually combined with vyasana (as also in BHS e.g. Jātakamala 215) Vinaya II 199; SN IV 159; AN V 156; Miln 292; Vimāna Vatthu 327; Saddhammopāyana 362.
:: Anābādha (adjective) [an + ābādha] safe and sound Vimāna Vatthu 351.
:: Anācāra [an + ācāra] misconduct, immorality Jāt II 133; III 276; adjective anācārin past participle 57.
:: Anādara [an + ādara] (a) (masculine) disrespect Peta Vatthu Commentary 257. — (b.) (adjective) disrespectful Snp 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) AN II 10 = Iti 9 = 109 = Cullaniddesa §172 a; Snp 620, 741, 1094; Cullaniddesa §41 (where as neuter = taṇha); Dhp 352 (= khandhādisu niggahaṇa Dhp IV 70), 396, 406, 421.
:: Anāditvā [gerund of an + ādiyati] not taking up, not heeding Jāt IV 352 (varia lectio for Text anādiyitvā).
:: Anādiyitvā [gerund of an + ādiyati, Skt. anādāya] without assuming or taking up, not heeding Vinaya IV 120; Jāt IV 352; Dhp I 41. See also ādiyati.
:: Anāgamana (neuter) [an + āgamana] not coming, not returning Jāt I 203, 264.
:: Anāgata (adjective) [an + āgata] not come yet, i.e. future. On usual combination with atīta: see sub voce DN III 100f., 134f., 220, 275; MN III 188f.; SN I 5; II 283; AN III 100f., 400; Snp 318, 373, 851; Iti 53; Jāt 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 (DN I 156; II 92; III 107; MN II 146) and anāgāmin does not mean the breaking of bonds, but the cultivation of certain specified good mental habits (SN III 168, the anatta doctrine; SN V 200-202, the five indriyas; AN I 64, 120, cultivation of good qualities, II 160; V 86, 171 = SN 149). We have only two cases in the canon of any living persons being called Anāgāmin. Those are at SN 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 DN 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 Iti 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; DN I 229; II 227, 255; SN III 168; V 411; AN 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 SN V 129, 181, 285; AN III 82; V 108, 300f.; Snp 140 = AN III 143; Iti 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 MN I 487; Snp 985.
:: Anājāniya (adjective) [an + ājāniya] of inferior race, not of good blood MN I 367.
:: Anālamba (adjective) [an + ālamba] without support (from above), unsuspended, not held Snp 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, Skt. āḍhya, see also addha] — not rich, poor, miserable, destitute, usually combined with daḷidda MN I 450; II 178 (varia lectio anāḷiya); AN III 352f. (vv.ll. anāḷhika), 384; Jāt V 96.
:: Anāmanta (°-) [an + āmanta] without asking or being asked; in °kata unasked, unpermitted, uninvited Jāt VI 226; °cāra living uninvited Vinaya V 132; AN III 259.
:: Anāmasita (adjective) [an + āmasita, past participle of āmasati] not touched, virgin- Vimāna Vatthu 113 (°khetta).
:: Anāmassa (adjective) [gerund of an + āmassati, Skt. āmaśya] not to be touched Jāt II 360 (commentary anāmāsitabba).
:: Anāmata (adjective) [an + amata the ā being due to metrical lengthening] not affected by death, immortal Jāt II 56 (= asusāna-ṭṭhāna commentary); Dhp 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 Jāt V 492; -puṭṭha questioned Snp 782 (= apucchita Paramatthajotikā II 521); -yāyin not following or not defiled by evil Snp 1071 (explained at Cullaniddesa §42 by both avedhamāna (?) avigacchamāna and by arajjamāna adussamāna); -loma not fit or suitable DN II 273 (varia lectio anu°).
:: Anāpāda (adjective) [an + āpāda] unmarried (of a woman) Jāt IV 178 (āpāda = apādāna commentary; aññehi akata-pariggahā).
:: Anāpāthagata (adjective) [an + āpātha + gata] not fallen into the way of (the hunter), escaped him MN I 174.
:: Anāpucchā see āpucchati.
:: Anārambha [an + ārambha] that which is without moil and toil Snp 745 (= Nibbāna Paramatthajotikā II 507).
:: Anārādhaka (adjective) [an + ārādhaka] one who fails, unsuccessful Vinaya I 70.
:: Anāriya (adjective) [doublet of anariya] not Aryan, ignoble, Snp 815 (varia lectio anariya).
:: Anāsaka (adjective) [an + āsaka] fasting, not taking food SN IV 118. feminine °ā [cf. Skt. anāśaka neuter] fasting, abstaining from food Dhp 141 (= bhatta-paṭikkhepa Dhp III 77).
:: Anāsakatta (neuter) [abstract of anāsaka] fasting Snp 249 (= abhojana Paramatthajotikā II 292).
:: Anāsasāna (adjective) [an + āsasāna] not longing after anything Snp 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; DN III 112; Snp 1105, 1133; Dhp 94, 126, 386; Cullaniddesa §44; Iti 75; past participle 27, Dhammasaṅgani 1101, 1451; Vibhaṅga 426; Thera 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 Jāt V 56 (= anatthaṅgata-suriyaṁ commentary) cf. Skt. 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, DN 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 DN III 191.
:: Anāvāsa (adjective/noun) [an + āvāsa] uninhabited, an uninhabited place Vinaya II 22, 33; Jāt II 77.
:: Anāvikata etc. see āvikata.
:: Anāvila (adjective) [an + āvila] undisturbed, unstained, clean, pure DN I 84 (= nikkaddama Sumaṅgalavilāsinī I 226); III 269, 270; Snp 637 (= nikkilesa Paramatthajotikā II 469 = Dhp IV 192); Theri 369 (āvilacitta + a.); Dhp 82, 413; Therīgāthā Commentary 251; Saddhammopāyana 479.
:: Anāvuttha (adjective) [an + āvuttha, past participle of āvasati] not dwelt in DN 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 Jāt V 121 (°sīla = dussīla commentary).
:: Anāyāsa (adjective) [an + āyāsa] free from trouble or sorrow, peaceful Thera 1008.
Moil: hard work; drudgery
￼ — p.p.
:: Andha (adjective) [Vedic andha, Latin andabata (see Walde, Latin Wörterbuch sub voce), other etymology doubtful 1. (literal) blind, blinded, blindfolded Jāt I 216 (dhūm°); Peta Vatthu IV 148; Peta Vatthu Commentary 3. — dark, dull, blinding MN III 151 (°andhaṁ adverb dulled); Snp 669 (especially of timisa, like Vedic andhaṁ tamaḥ); Dhp II 49 (°vana dark forest). 2. (figurative) mentally blinded, dull of mind, foolish, not seeing DN I 191 (+ acakkhuka), 239 (°veṇi, reading and meaning uncertain); AN I 128; Theri 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 Iti 82 (+ acakkhukaraṇa); Miln 113 (pañha, + gambhīra); -kāra blindness (literal and fig), darkness, dullness, bewilderment Vinaya I 16; DN II 12; AN I 56; II 54; III 233; Jāt III 188; Thera 1034; Dhp 146; Snp 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) SN V 443; Iti 84 (varia lectio; Text andhaṁ tamaṁ); Jāt VI 247; -bāla blinded by folly, foolish, dull of mind, silly Jāt I 246, 262; VI 337; Dhp II 43, 89; III 179; Vimāna Vatthu 67; Peta Vatthu Commentary 4, 264; -bhūta blinded (figurative), mentally blind, not knowing, ignorant SN IV 21; AN II 72; Jāt VI 139 (spelled °būta); Dhp 59, 174 (= paññā-cakkhuno abhāvena Dhp III 175); -vesa "blind form", disguise Jāt III 418; -vane dark-woods
:: Andhaka [from andha] "blind fly", i.e. dark or yellow fly or gad-fly Snp 20 (= kāṇa-makkhikānaṁ adhivacanaṁ Paramatthajotikā II 33).
:: Andu [cf. Skt. andu, andū and anduka] a chain, fetter Vinaya I 108 = III 249 (tiṇ°); DN I 245; Jāt I 21 (°ghara prison house); Dhp IV 54 (°bandhana).
:: Anedha (adjective) [an + edha] without fuel Jāt IV 26 (= anindhana).
:: Aneja (adjective) [an + ejā] free from desires or lust DN II 157; Snp 920, 1043, 1101, 1112; Iti 91 (opposite ejānuga Mahāniddesa 353 = Cullaniddesa §55; Dhp 414 (= taṇhāya abhāvena Dhp 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 Iti 99 (saṁvaṭṭakappā countless æons); Snp 688 (°sākhā); Dhp 153 (°jātisāra); Jāt IV 2; VI 366.
-pariyāyena (instrumental) in many ways Vinaya I 16; Snp 15; -rūpa various, manifold Snp 1049, 1079, 1082; Cullaniddesa §54 (= anekavidha); -vidha manifold Cullaniddesa §54; Sumaṅgalavilāsinī I 103; -vihita various, manifold DN I 12, 13, 178; Iti 98; past participle 55; Sumaṅgalavilāsinī I 103 (= anekavidha).
:: Anekaṁsā (feminine) [an + ekaṁsā] doubt Cullaniddesa §1.
:: Anekaṁsikatā (feminine) [abstract from anekaṁsa + kata] uncertainty, doubtfullness Miln 93.
:: Aneḷa (adjective) [an + eḷa = ena, see neḷa and cf. BHS 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 = DN I 114 = SN I 189; AN 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 DN III 265; Snp 70 (= alālāmukha Paramatthajotikā II 124), cf. Cullaniddesa §259.
:: Aneḷaka (adjective) [cf. BHS aneḍaka, e.g. Avadāna-śataka I 187, 243; Mahāvastu I 339; III 322] = aneḷa, pure, clear MN II 5; Jāt VI 529.
:: Anesanā (feminine) [an + esanā] impropriety SN II 194; Jāt II 86; IV 381; Miln 343, 401; Sumaṅgalavilāsinī I 169; Dhp IV 34; Saddhammopāyana 392, 427.
:: Anha [Vedic ahan] see pubbanha, sāyanha. cf. aha.
:: Anibbisaṁ [present participle of nibbisati, q.v.] not finding Thera 78 = Dhp 153 (= taṁ ñāṇaṁ avindanto Dhp III 128).
:: Anicchā (feminine) [an + icchā] dispassion SN V 6; adjective °a without desires, not desiring Snp 707.
:: Anigha see nigha1 and īgha.
:: Anikhāta (adjective) [a + nikhāta, past participle of nikhanati] not dug into, not dug down, not deep Jāt VI 109 (°kūla; commentary agambhīrā).
:: Anikkaḍḍhanā (feminine) [a + nikkaḍḍhanā] not throwing out or expelling Jāt III 22.
:: Anikkasāva (adjective) [a + nikkasāva, cf. nikasāva] not free from impurity, impure, stained Dhp 9 = Thera 969 = Jāt II 198 = V 50; Dhp I 82 (= rāgadīhi kasāvehi sakasāva).
:: Anila [from an, cf. Skt. aniti to breathe, cf. Greek ἄνεμος wind; Latin animus breath, soul, mind] wind Jāt IV 119 (°patha air, sky); Miln 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 Jāt VI 265.
:: Anindita (adjective) [a + nindita] blameless, faultless Jāt IV 106 (°aṅgin of blameless body or limbs).
:: Aniñjana (neuter) [an + iñjana] immobility, steadfastness Paṭisambhidāmagga I 15.
:: Aniñjita (adjective) [an + iñjita] immoveable, undisturbed, unshaken Thera 386.
:: Anirākata (adjective) [a + nirākata] see niraṅkaroti.
:: Anissara (adjective) [an + issara] without a personal creator Thera 713.
:: Anissukin (adjective) [an + issukin, see also an-ussukin] not hard, not greedy, generous DN 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" Jāt 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; DN 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 Skt. pratīka and Pāḷi akkhi] army, array, troops (original "front", i.e. of the battle-array) Vinaya IV 107 (where explained in detail); Snp 623 (bala° strong in arms, with strong array i.e. of khanti, which precedes; cf. Paramatthajotikā II 467).
-agga a splendid army Snp 421 (= balakāya senāmukha Paramatthajotikā II 384); -ṭṭha a sentinel, royal guard DN III 64, 148; Jāt V 100; VI 15 ("men on horseback", horse-guard); Miln 234, 264; -dassana troop-inspection DN I 6 (aṇīka° at Sumaṅgalavilāsinī I 85, q.v. interpretation); Vinaya IV 107 (senābyūha + a.).
:: Anīti (feminine) [an + īti] safety, soundness, sound condition, health AN IV 238; Miln 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 AN II 26; Thera 331 (cf. MN I 520); Snp 1053 (= Cullaniddesa §§49, 151); Jāt I 456; Nettipakaraṇa 166 (cf. Iti 28).
:: Anītika (adjective) [from anīti] free from injury or harm, healthy, secure Vinaya II 79 = 124 (+ anupaddava); III 162; SN IV 371; Snp 1137 (ītī vuccanti kilesā etc. Cullaniddesa 48); Miln 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 Snp 403) explains anna by yāgubhattadi. — DN I 7; AN I 107, 132; II 70, 85, 203; Snp 82, 240, 403, 924; Jāt III 190; past participle 51; Saddhammopāyana 106, 214.
-āpa food and water Saddhammopāyana 100; -da ￼ giving food Snp 297; -pāna food and water, eating and drinking, to eat and to drink Snp 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 Jāt I 307; Dhp I 52; Saddhammopāyana 443.
:: Anodissaka (adjective) [an + odissa + ka] unrestricted, without exception, general, universal; only in compound °vasena universally, thoroughly (with reference to mettā) Jāt 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 DN 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 Jāt VI 536 (koranḍaka + a.); usually in compound anojapuppha the a. flower, used for wreaths etc. Jāt I 9 (°dāma, a garland of a flowers); VI 227 (the same); Dhp II 116 (°cangoṭaka).
:: Anoka (neuter) [an + oka] houselessness, a houseless state, figurative freedom from worldliness or attachment to life, singleness SN V 24 = AN V 232 = Dhp 87 (okā anokaṁ āgamma). — adjective homeless, free from attachment SN I 176; Dhp 87 (= anālaya Dhp II 162); Snp 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 SN III 10 = Mahāniddesa 197; Snp 628 (= anālaya-cārin Paramatthajotikā II 468); Udāna 32; Dhp 404 (varia lectio anokka°); Dhp IV 174 (= anālaya-cārin); Miln 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) Jāt I 228; -nāma of perfect name SN I 33 ("by name the Peerless" Mrs. Rhys Davids), 235; Snp 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) Snp 343, 352 (= mahāpañña Paramatthajotikā II 347); Theri 522 (= paripuṇṇa-pañña Therīgāthā Commentary 296), Dhp I 31; -vaṇṇa of excellent colour Snp 686 Jāt VI 202; -viriya of supreme exertion or energy Snp 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 MN I 80, 509; SN V 216.
:: Anonamati [an + onamati] not to bend, to be inflexible, in following expressions: anonamaka (neuter) not stooping Dhp II 136; auona manto (present participle) not bending DN II 17 = III 143; anonami-daṇḍa (for anonamiya°) an inflexible stick Miln 238 (anoṇami° Text but anonami° varia lectio, see Miln 427).
:: Anopa see anūpa.
:: Anoramati [an + ava + ram] not to stop, to continue Jāt III 487; Dhp III 9 (gerund °itvā continually).
:: Anorapāra (adjective) [an + ora + pāra] having (a shore) neither on this side nor beyond Miln 319.
:: Anosita (adjective) [an + ava + sita, past participle of sā] not inhabited (by), not accessible (to) Snp 937 (= anajjhositaṁ Mahāniddesa 441; jarādīhi anajjhāvutthaṁ ṭhānaṁ Paramatthajotikā II 566).
:: Anottappa (neuter) [an + ottappa] recklessness, hardness DN III 212; Iti 34 (ahirika + a.); past participle 20; Dhammasaṅgani 365. cf. anottāpin.
:: Anottāpin and Anottappin (adjective) [from anottappa] not afraid of sin, bold, reckless, shameless DN III 252, 282 (pp; ahirika); Snp 133 (-p-) ahirika + a.); Iti 27, 115 (anatāpin anottappin, vv.ll. anottāpin); past participle 20, 24.
:: Anovassa (neuter) [an + ovassa; cf. Skt. anavavarṣaṇa] absence of rain, drought Jāt V 317 (varia lectio for anvāvassa Text; q.v.).
:: Anovassaka (adjective) [an + ovassaka] sheltered from the rain, dry Vinaya II 211; IV 272; Jāt I 172; II 50; III 73; Dhp 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, as and; German ant-; originally the opposite (i.e. what stands against or faces the starting-point)]. 1. end, finish, goal SN IV 368 (of Nibbāna); Snp 467; Jāt II 159. antaṁ karoti to make an end (of) Snp 283, 512; Dhp 275, cf. antakara, °kiriyā. — locative ante at the end of, immediately after Jāt I 203 (vijay°). 2. limit, border, edge Vinaya I 47; Dhp 305 (van°); Jāt 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; SN II 17; III 135. ubho antā (both sides) Vinaya I 10; SN II 17; Jāt I 8; Mahāniddesa 109. eko, dutiyo anto (contrasts) Mahāniddesa 52. As tayo antā or principles (?), viz. sakkāya, s.-samudaya, s.-nirodha DN III 216, cf. AN III 401; as cattāro, viz. the 3 mentioned plus s.-nirodhagāmini-paṭipadā at SN III 157. Interpreted by Morris as "goal" JPTS 1894, 70).
Pleonasm: the use of more words or parts of words than are necessary or sufficient for clear expression
￼ — p.p.
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 Dhp 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 Jāt VI 89 and the pleonastic use of patha. — ananta (noun) no end, infinitude; (adjective) endless, corresponds either to Skt. anta or antya, see anta2.
-ānanta end and no end, or finite and endless, DN I 22; Sumaṅgalavilāsinī I 115; -ānantika (holding views of, or talking about) finiteness and infinitude DN I 22 (see explained at Sumaṅgalavilāsinī I 115); SN III 214, 258f.; Paṭisambhidāmagga I 155; -kara putting an end to, (noun) a deliverer, saviour; usually in phrase dukkhass'a. (of the Buddha) MN I 48, 531; AN II 2; III 400f.; Thera 195; Iti 18; Snp 32, 337, 539; past participle 71. In other combinations AN II 163 (vijjāy-); Snp 1148 (pañhān-); -kiriyā putting an end to, ending, relief, extirpation; always used with reference to dukkha SN IV 93; lt 89; Snp 454, 725; Dhp 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; DN III 45, 48 (an°); SN I 154; AN 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) AN IV 254, 258, 262; Snp 401 (= vaṭṭadukkhassa antagata); 539; -ruddhi at Jāt VI 8 is doubtful reading (antaruci ?); -vaṭṭi rimmed circumference Jāt III 159; -saññin being conscious of an end (of the world) DN 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 Skt. anta (adjective) or antya; also in doublet anañca, see ākāsānañca and viññāṇānañca); DN I 23, 34 = DN III 224, 262f.; Snp 468 (°pañña); Dhp 179, 180 (°gocara having an unlimited range of mental vision, cf. Dhp III 197); Jāt I 178. 2. extreme, last, worst Jāt II 440 (commentary hīna, lāmaka); see also anta1 4. — accusative as adverb in ekantaṁ extremely, very much, "utterly" Dhp 228 etc. See eka.
:: Anta3 (neuter) [Vedic āntra, contraction from antara inner = Latin interus, Greek ἔντερα (entrails) intestines] — the lower intestine, bowels, mesentery Iti 89; Jāt I 66, 260 (°vaddhi-maṁsa etc.); Vism 258; Dhp 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 SN II 270; AN IV 132; Khuddakapāṭha III = Miln 26; Vism 42; Paramatthajotikā I 57; -mukha the anus Jāt IV 402; -vaṭṭi = °guṇa Vism 258.
:: Antaka [Vedic antaka] being at the end, or making an end, especially of death or Māra Vinaya I 21; SN I 72; Theri 59 (explained by Therīgāthā Commentary 65 as lāmakācāra Māra, thus taken = anta2); Dhp 48 (= maraṇa-saṅkhāto antako Dhp II 366), 288 (= maraṇa Dhp III 434).
:: Antalikkha (neuter) [Vedic antarikṣa = antari-kṣa (kṣi), literally situated in between sky and earth] — the atmosphere or air DN II 15; AN III 239; IV 199; Snp 222, 688; Dhp 127 = Miln 150 = Peta Vatthu Commentary 104; Peta Vatthu I 31 (= vehāyasa-saññita a. Peta Vatthu Commentary 14); Paramatthajotikā I 166.
-ga going through the air AN I 215; -cara walking through the air Vinaya I 21; DN I 17; SN I 111; Jāt V 267; Sumaṅgalavilāsinī I 110.
:: Antamaso (adverb) [original ablative of antama, Skt. antamaśaḥ; cf. BHS antaśaḥ as same formation from anta, in same meaning ("even") Avadāna-śataka I 314; Divyāvadāna 161] — even Vinaya III 260; IV 123; DN I 168; MN III 127; AN V 195; Jāt II 129; Sumaṅgalavilāsinī I 170; Paramatthajotikā II 35; Vimāna Vatthu 155.
:: Antara (adjective) [Vedic antara, cf. Greek ἔντερα (entrail) = Skt. 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 Iti 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; DN III 237; MN I 123; Peta Vatthu Commentary 78 (so read for des°). Ablative antarato from within Iti 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); Dhp I 358 (kaṇṇa-chidd° the inside of the ear; Vimāna Vatthu 50 (kacch° inner room or apartment). Therefore also "space in between", break Jāt 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: Iti 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: Jāt V 287; past participle 55 (eḷaka-m-antaraṁ occasion of getting rain). SN 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"; Jāt 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" MN III 14; Jāt 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 Jāt 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 Miln 11. (b) with locative: antaraghare nisīdanti (inside the house) Vinaya II 213; °dīpake in the centre of the island Jāt I 240; °dvāre in the door Jāt V 231; °magge on the road (cf. antarāmagge) Peta Vatthu Commentary 109; °bhatte in phrase ekasmiṁ yeva a. during one meal Jāt I 19 = Dhp I 249; °bhattasmiṁ the same Dhp IV 12; °vīthiya in the middle of the road Peta Vatthu Commentary 96. °satthīsu between the thighs Vinaya II 161 (has antarā satthīnaṁ) = Jāt I 218. III. Adverbial use of cases, instrumental antarena in between DN I 56; SN IV 59, 73; Jāt 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) Dhp I 63, 358. — locative antare in, inside of, in between (-° or with genitive Paramatthajotikā I 81 (sutt° in the Sutta); Dhp 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; Dhp I 59 (vanasaṇḍassa a.). — ablative antarā (see also seperate article on antarā) in combination antarantarā from time to time, occasionally; successively time after time Snp page 107; Dhp II 86; IV 191; Peta Vatthu Commentary 272. IV. Anantara (adjective) having or leaving nothing in between i.e. immediately following, incessant, next, adjoining Jāt IV 139; Miln 382 (solid) Dhp 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 Jāt II 243; -kappa an intermediary kappa (q.v.) DN 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 SN IV 173; -bāhira (adjective) inside and outside Jāt 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 Jāt 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. Skt. 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 AN I 58 (saddhammassa); II 147; III 176f.; Miln 133; Dhammasaṅgani 645, 738, 871. cf. °dhāyana.
:: Antaradhāyana (neuter) [from antaradhāyati] disappearance Dhp IV 191. (varia lectio °adhāna).
:: Antaradhāyati [antara + dhāyati] to disappear Snp 449 (°dhāyatha 3rd singular medium); Vimāna Vatthu 8128 (the same); Jāt I 119 = Dhp I 248; Dhp 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 Jāt I 147; II 415; Peta Vatthu Commentary 123.
:: Antarahita (adjective) [past participle of antaradhāyati 1. disappeared, gone, left DN I 222. MN I 487. Miln 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; MN II 57.
:: Antaraṁsa [BHS antarāṁsa; antara + aṁsa] "in between the shoulders", i.e. the chest Jāt 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 MN I 79 (cf. page 536 where Trenckner divides anta-raṭṭhaka); AN I 136 (in nominative); Jāt I 390; Miln 396.
:: Antarayati [cf. denominative from antara] to go or step in between, gerund antaritvā (= anta rayitvā) Jāt 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. BHS antarā ca Divyāvadāna 94 etc.) DN 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 Jāt I 218 has antara-satthīsu); AN II 245 (satthīnaṁ, but varia lectio satthimhi). 2. (adverb) meanwhile Snp 291, 694; Iti 85; Dhp 237. — occasionally Miln 251. 3. (prefix) see compounds
-kathā "in between talk, talk for pastime, chance conversation, DN II 1, 8, 9; SN I 79; IV 281; AN III 167; Snp 115; Sumaṅgalavilāsinī I 49 and frequent passim; -gacchati to come in between, to prevent Jāt VI 295; -parinibbāyin an Anāgāmin who passes away in the middle of his term of life in some particular heaven DN III 237; AN I 233; past participle 16; -magge (locative) on the road, on the way Jāt I 253; Miln 16; Dhp II 21; III 337; Peta Vatthu Commentary 151, 258, 269, 273 (cf. antara°); -maraṇa premature death Dhp 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 Jāt I 55; VI 52; Miln 1, 330; Dhp 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 BHS 7 at Divyāvadāna 544, viz. rājā-caura-manuṣy-amanuṣya-vyāḍ-agny-udakaṁ. — DN I 3, 25, 26; AN III 243, 306; IV 320; Snp 691, 692; Dhp 286 (= jīvit° Dhp III 431); Jāt I 62, 128; Paramatthajotikā I 181; Dhp 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; Jāt VI 171; Vism 120; Peta Vatthu Commentary 20.
-kara one who causes impediments or bars the way, an obstructor DN I 227; SN I 34; AN I 161; Peta Vatthu IV 322.
:: Antarāya2 (adverb) [dative of antara or formation from antara + gerund of i?) in the meantime Snp 1120 (cf Cullaniddesa §58) = antarā Paramatthajotikā II 603.
:: Antarāyika (adjective) [from antarāya1] causing an obstacle, forming an impediment Vinaya I 94 = II 272; MN I 130; SN 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°); Jāt I 265 (yakkhassa sīm° inside the y.'s sphere of influence). 3. interval, interstice Vinaya II 116 (sutt° in lace); AN I 124 (vijj° the interval of lightning).
:: Antavant (ādj.) [anta1 + °vant] having an end, finite DN I 22, 31, 187; Paṭisambhidāmagga I 151f.; 157; Dhammasaṅgani 1099, 1117, 1175; Miln 145. — anantavant endless, infinite AN 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; AN V 81; Jāt II 125; IV 472; Miln 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; SN I 180; IV 136; Jāt I 166; II 278; III 83, 463; Peta Vatthu Commentary 12; Vimāna Vatthu 138; °vāsin = °vāsika Vinaya III 66; DN I 1, 45, 74, 78, 88, 108, 157; MN III 116; Sumaṅgalavilāsinī I 36.
:: Anti (indeclinable) [Vedic anti = Latin ante, Greek ἀντί, Gothic and; as and-, German ant-, ent-] adverb and preposition with genitive: opposite, near Jāt 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°); Jāt VI 565 (antike locative = anti near). 2. [derived from anta = Skt. antya] being at the end, final, finished, over SN 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) DN II 15; Dhp 351; Iti 50 (antimaṁ dehaṁ dhāreti), 53 (the same); Vimāna Vatthu 512; Snp 478 (sarīraṁ antimaṁ dhāreti) 502; Miln 122, 148; Vimāna Vatthu 106 (sarīr'antima-dhārin); Saddhammopāyana 278.
-dehadhara one who wears his last body Iti 101 (dhāra Text °dhara varia lectio); Vimāna Vatthu 163; -dhārin = preceding SN I 14, 53 (+ khīṇāsava); II 278; Iti 32, 40; Snp 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 SN I 210 (Buddho °sarīro); AN II 37; Snp 624; Dhp 352, 400; Dhp 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 Jāt I 158; anto jālaṁ pavisati go into the net Dhp III 175; anto gāmaṁ pavisati to go into the village Dhp II 273; anto nagaraṁ pavisati Dhp II 89; Peta Vatthu Commentary 47. 2. with locative anto gabbhe Jāt II 182; gāme Dhp II 52; gehe Dhp II 84; nadiyaṁ Jāt VI 278; nivesane Jāt II 323; vasse in the rainy season Jāt IV 242; vimānasmiṁ Peta Vatthu I 101; sattāhe inside of a week Peta Vatthu Commentary 55. {49}
-koṭisanthāra "house of the Golden Pavement" Jāt 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) DN III 61 (opposed to servants); AN I 152; Jāt VI 301; Sumaṅgalavilāsinī I 300; -jāla the inside of the net, the net Dhp IV 41; -jālikata "in-netted", gone into the net DN I 45; Sumaṅgalavilāsinī I 127; -nijjhāna inner conflagration Peta Vatthu Commentary 18; -nimugga altogether immersed DN I 75; AN III 26; -parisoka inner grief Paṭisambhidāmagga I 38; -pura = antepura Jāt I 262; -mano "turning ones mind inside", thoughtful, melancholy Vinaya III 19; -bhavika being inside Miln 95; -rukkhatā being among trees Jāt I 7; -vasati to inhabit, live within SN IV 136; -vaḷañjanaka (parijana) indoor people Jāt V 118; -vassa the rainy season (literal the interval of the rainy season) Vimāna Vatthu 66; -vihāra the inside of the vihāra Dhp 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, as 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 SN IV 177; pathe by the way Jāt V 302; pariveṇiyaṁ in every cell Vinaya I 80; magge along the road Jāt V 201; vāte with the wind Jāt 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 Skt. variant presents apa (for ava), abhi or ava. For Pāḷi anu = Skt. (Vedic) apa see anuddhasta; = Skt. abhi see anu-gijjhati, °brūheti, °sandahati; = Skt. 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. DN I 223 Saddhammopāyana 271, 346 (anuṁ thūlaṁ). See aṇu.
:: Anubaddha [past participle of anubandhati] following, standing behind (piṭṭhito) DN 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 Miln 125.
:: Anubandha [anu + bandh] bondage MN III 170; Iti 91.
:: Anubandhana (neuter) [from anubandhati] that which connects or follows, connection, consequence Jāt VI 526 (°dukkha).
:: Anubandhati [anu + bandhati] to follow, run after, pursue Jāt I 195; II 230; VI 452 (= anuja vati); Peta Vatthu Commentary 56 (substitute {40} for anubajjhanti!), 103, 155. Preterit °bandhi Jāt II 154, 353; III 504; Peta Vatthu Commentary 260 (= anvāgacchi). gerund °bandhitvā Jāt I 254. gerundive °bandhitabba MN I 106, — past participle anubaddha (q.v.).
:: Anubbajati [anu + vṛaj] to go along, wander, follow, tread (a path) Jāt IV 399 (maggaṁ = pabbajati commentary).
:: Anubbata (adjective) [Vedic anuvrata, anu + vata] subject to the will of another, obedient, faithful, devoted Jāt 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"); Miln 60 (vedayita-lakkhaṇā vedanā anubhavana-lakkhaṇā ca); Peta Vatthu Commentary 152 (kamma-vipāka°). Especially in combination with dukkha° suffering painful sensations, e.g. At Jāt IV 3; Miln 181; Dhp 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 DN I 129; II 12 (°bhonti); MN II 204; AN I 61 (atthaṁ °bhoti to have a good result); Jāt 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 Jāt I 50; preterit °bhavi Peta Vatthu Commentary 75 (sampattiṁ); gerund °bhavitvā Jāt 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 DN I 104; Miln 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 SN I 146f.; II 274; IV 323; Snp page 93; Peta Vatthu II 112; Peta Vatthu Commentary 76. deva° of divine power or majesty DN II 12; devatā° the same Jāt I 168; dibba° the same Peta Vatthu Commentary 71, 110. rājā° kingly splendour, pomp DN I 49; Jāt IV 247; Peta Vatthu Commentary 279 etc. — anubhāvena (instrumental °—°) in accordance with, by means of Jāt 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 SN I 31; Vimāna Vatthu 15 (= yathābalaṁ ￼ Vimāna Vatthu 25). 2. ānubhāva majesty power, magnificence, glory, splendour Jāt 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 SN I 156 (maha-°).
:: Anubhāyati [anu + bhāyati] to be afraid of Jāt 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 Jāt I 254; Miln 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 SN I 126 (?) = AN V 46 (anubodhiṁ as preterit of anubodhati?); past participle 21; Miln 233. Frequently in compounds ananubodha (adjective) not understanding, not knowing the truth SN II 92; III 261; V 431; AN II 1; IV 105; Dhammasaṅgani 390, 1061; Vimāna Vatthu 321 (= anavabodha) and duranubodha ￼ (adjective) hard to understand, difficult to know DN I 12, 22; SN 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 AN V 46 (?) = SN I 126 (anubodhaṁ). — causative °bodheti to awaken, figurative to make see to instruct Jāt 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 SN I 178 (anubrūhaye); MN III 187 (the same, so read for manu°), Theri 163 (°ehi); Cariyāpiṭaka III 1, 2 (saṁvegaṁ anubrūhayiṁ preterit); Jāt III 191 (suññāgāraṁ). Often in phrase vivekaṁ anubrūheti to devote oneself to detachment or solitude, e.g. Jāt I 9 (infinitive °brūhetuṁ); III 31 (°brūhessāmi), Dhp 75 (°brūhaye = °brūheyya vaḍḍheyya Dhp 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 DN II 123 (°ā ime dhammā); SN I 137 (dhammo vimalenānubuddho) II 203; IV 188; AN 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) Thera 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. Skt. avabudhyate] to remember, recollectJa III 387 (with avabujjhati in preceding verse).
:: Anubyañjana see anuvyañjana.
:: Anucaṅkamana (neuter) [from anucaṅkamati] sidewalk Jāt I 7.
:: Anucaṅkamati [anu + caṅkamati] to follow (along) after, to go after DN I 235; MN I 227; Thera 481, 1044; causative °āpeti MN 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 DN I 16, 21 (vīmaṁsa° = anuvicarita Sumaṅgalavilāsinī I 106); MN I 68 (the same); Miln 226.
:: Anuccaṅgin see anujjaṅgin.
:: Anucchavika (and °ya) (adjective) [anu + chavi + ka] "according to one's skin", befitting, suitable, proper, pleasing fit for, Jāt I 58, 62, 126, 218; II 5; IV 137, 138; Miln 358; Dhp 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); Miln 13.
:: Anucchiṭṭha (adjective) [see ucchiṭṭha] (food) that is not thrown away or left over; untouched, clean (food) Jāt III 257; Dhp 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 SN 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 = Iti 86 (pamādaṁ); Jāt I 20 (V 126); Thera 236; Theri 206; Dīpavaṁsa IV 9. 2. Adorned with, accompanied by, connected with Jāt IV 286.
:: Anudadāti [anu + dadāti] to concede, grant, admit, future anudassati Miln 276, 375.
:: Anudahati see anuḍahati.
:: Anudassita [past participle of anudasseti] manifested Miln 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 SN II 218; V 169 (Text anudayatā); AN III 184; Iti 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; SN I 204; II 199; IV 323; AN II 176; III 189; past participle 35 (anukampā); Jāt I 147, 186, 214; Peta Vatthu Commentary 70, 88, 181 (= anukampā). In compounds anudaya° e.g. °sampanna full of mercy Jāt 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); Iti 42. Usually in stereotype phrase rāgo cittaṁ a. lust degrades the heart Vinaya III 111; MN I 26; SN I 186; AN I 266; II 126; III 393f. — past participle anuddhasta (q.v.).
:: Anuddharin (adjective) [an + uddharin] not proud Snp 952 (= anussukin Paramatthajotikā II 569) see niṭṭhurin.
:: Anuddhasta (adjective) [anu + dhasta, past participle of anuddhaṁseti, cf. Skt. apadhvasta] spoilt, corrupt, degraded MN I 462 (citta); AN II 126 (the same).
:: Anuddhata (adjective) [an + uddhata] not puffed up, not proud, unconceited calm, subdued Snp 850 (= uddhacca-virahita Paramatthajotikā II 549, cf. anuṇṇata); Iti 30; Dhp 363 (= nibbutacitta Dhp 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 Dhamma", e.g. SN II 18; III 163; Iti 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 Dhp Vinaya I 234; DN I 161; MN I 368, 482; SN II 33; III 6; IV 51; V 7. See further MN III 30; Snp 963 (cf. Mahāniddesa 481 for exegesis). Also in compound °cārin living according to the Dhamma, living in truth SN II 81, 108; AN II 8; Dhp 20 (cf. Dhp I 158); Vimāna Vatthu 317; Snp 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 AN II 46; Paṭisambhidāmagga I 35, 36.
:: Anudhāreti [anu + dhāreti] to hold up Sumaṅgalavilāsinī I 61 (chattaṁ), cf. Jāt I 53, dhariyamāna.
:: Anudhāvati [anu + dhāvati] to run after, to chase, follow, persecute, pursue MN I 474; SN I 9; Dhp 85; Thera 1174; Miln 253, 372.
:: Anudhāvin (adjective/noun) [from anudhāvati] one who runs after SN 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 DN I 222; SN I 122; III 124.
:: Anudiṭṭha [past participle of anudisati] pointed out, appointed, dedicated, neuter consecration, dedication Jāt 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 DN I 12; MN II 228; SN III 45f.; Thera 754; Miln 325; Sumaṅgalavilāsinī I 103. attānudiṭṭhi (q.v.) a soul-speculation. [BD]: second thought; corrolary
:: Anudīpeti [anu + dīpeti] to explain Miln 227 (dhamma-dhammaṁ).
:: Anudūta [anu + dūta] a person sent with another, a travelling companion Vinaya II 19, 295; Dhp II 76, 78.
:: Anuḍahana (neuter) [from anuḍahati] conflagration, burning up, consumption Jāt V 271; Therīgāthā Commentary 287 (-d-).
:: Anuḍahati [anu + ḍahati] to burn over again, burn thoroughly, figurative to destroy, consume Jāt II 330; VI 423. passive °ḍayhati Jāt V 426. — Also spelled °dahati, e.g. At SN IV 190 = V 53; Theri 488.
:: Anuḍasati [anu + ḍasati] to bite Jāt VI 192.
:: Anuga (—°) (adjective-suffix) [from anu + gam] following or followed by, going after, undergoing, being in or under, standing under the influence of Snp 332 (vasa° in the power of), 791 (ejā° = abhibhūta Snp 527), 1095 (Māra-vasa° = abhibhuyya viharanti Cullaniddesa §507); Iti 91 (ejā°); Jāt 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 Snp 586 (vasaṁ = vasaṁ gata Paramatthajotikā II 461). Passive anugammati, present participle anugammamāna accompanied or followed by, surrounded, adorned with Jāt I 53; V 370. Past participle anugata (q.v.).
:: Anugama [from anu + gam] following after, only as adjective in dur° difficult to be followed Jāt IV 65.
:: Anu(g)gaṇhāti [anu + gaṇhāti] to have pity on, to feel sorry for, to help, give protection DN I 53 (vācaṁ; cf. Sumaṅgalavilāsinī I 160: sārato agaṇhaṇto); Jāt 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 MN I 16; DN III 85, 173 (parisā); AN II 185 (sota°, varia lectio anudhata); Jāt 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 SN I 104 (vas° being in the power). Usually in compound diṭṭhānugati a sign (literal belonging to) of speculation Vinaya II 108; SN II 203; past participle 33; Dhp 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); Jāt IV 280 (°nidhi); Miln 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 DN I 104, 238; Snp 1131 (anugāyissaṁ); Miln 120.
:: Anuggaha1 [anu + grah] "taking up", compassion, love for, kindness, assistance, help, favour, benefit SN II 11; III 109; IV 104; V 162; AN I 92, 114; II 145; IV 167; V 70; Iti 12, 98; Jāt I 151; V 150; past participle 25; Peta Vatthu Commentary 145; Therīgāthā Commentary 104.
:: Anuggaha2 (adjective) [an + uggaha] not taking up Snp 912 (= na gaṇhāti Mahāniddesa 330).
:: Anuggahīta (and °ita) [past participle of anuggaṇhāti] commiserated, made happy, satisfied MN I 457; SN II 274; III 91; IV 263; AN III 172; Jāt 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 SN III 5; V 162; Miln 354 (neuter = help).
:: Anugghāta [an + ugghāta] not shaking, a steady walk Jāt VI 253.
:: Anugghātin (adjective) [from last] not shaking, not jerking, Jāt VI 252; Vimāna Vatthu 53 (read °ī for i); Vimāna Vatthu 36.
:: Anugghāṭeti [an + ugghāṭeti] not to unfasten or open (a door) Miln 371 (kavāṭaṁ).
:: Anughāyati [anu + ghāyati1] to smell, snuff, sniff up Miln 343 (gandhaṁ).
:: Anugiddha [past participle of anugijjhati] greedy after, hankering after, desiring, coveting Snp 86 (anānu°), 144, 952; Thera 580.
:: Anugijjhati [anu + gijjhati] to be greedy after, to covet Snp 769 (cf. Mahāniddesa 12); Jāt 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 DN 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 Jāt VI 452 (= anubandhati).
:: Anujagghati [anu + jagghati] to laugh at, deride, mock DN I 91; Sumaṅgalavilāsinī I 258 (cf. sañjagghati ibid 256).
:: Anujānāti [anu + jānāti] 1. to give permission, grant, allow Vinaya IV 225; AN II 197; Peta Vatthu IV 167; Peta Vatthu Commentary 55, 79, 142. 2. to advise, prescribe Vinaya I 83; II 301: Snp 982. gerundive anuññeyya that which is allowed AN II 197; past participle anuññāta (q.v.) causative anujānāpeti Jāt 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 Iti 64 (atijāta + a., opposite avajāta); Thera 827 (figurative following the example of), 1279; Jāt VI 380; Dhp I 129; Dāṭhāvaṁsa II 66.
:: Anujīvati [anu + jīvati] to live after, i.e. like (accusative), to live for or on, subsist by Jāt 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 AN I 152; III 44; Jāt III 485; Dāṭhāvaṁsa V 43.
:: Anujīvita (neuter) [past participle of anujīvati] living (after), living, livelihood, subsistence, life Snp 836 (= jīvitaṁ Paramatthajotikā II 545).
:: Anujjhāna (neuter) [anu + jhāna] meditation, reflection, introspection Miln 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 Jāt V 40 (= kañcana-sannibha-sarīrā commentary); VI 500 (Text anuccaṅgī, commentary aninditā agarahitaṅgī); °gāmin going crooked i.e. snake Jāt IV 330; °bhūta not upright (figurative of citta) Jāt V 293.
:: Anujjuka = anujju Jāt III 318.
:: Anukampaka and °ika (adjective) [from anukampati] kind of heart, merciful, compassionate, full of pity (-° or with locative) DN III 187; SN I 105 (loka°), 197; V 157; AN IV 265f.; Iti 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) SN 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 Snp 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 DN I 204; MN I 161; II 113; SN I 206; II 274 (loka°); IV 323; V 259f.; AN I 64, 92; II 159; III 49; IV 139; past participle 35. — Often in ablative anukampāya out of pity, for the sake of DN III 211 (loka° out of compassion for all mankind, + atthaya hitāya); Jāt 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; Snp 693; Peta Vatthu III 76. sabbapāṇa-bhūta-hita° the same SN IV 314; AN II 210; III 92; IV 249; past participle 57, 68. sabba-bhūta° SN I 25, 110; AN II 9; Iti 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 Dhp 311 (hatthaṁ = phāleti Dhp III 484).
:: Anukaṅkhin (adjective) [from anu + kāṅkṣ] striving after, longing for Jāt V 499 (piya°).
:: Anukaroti [anu + kṛ] to imitate, "to do after" AN I 212; Jāt I 491; II 162; Dhp IV 197. — present participle anukubbaṁ Vinaya II 201 (mama-°). — Medium anukubbati SN I 19 = Jāt IV 65. See also anukubba. On anvakāsi see anukassati 2.
:: Anukassati [anu + kassati, kṛṣ] 1. [Sanskrit anukaṛṣati] to draw after, to repeat, recite, quote DN II 255 (silokaṁ). 2. [Sanskrit ava-kaṛṣati] to draw or take of, to remove, throw down, Thera 869 (preterit anvakāsi = khipi, chaḍḍesi commentary).
:: Anukāma (adjective) [anu + kāma] responding to love, loving in return Jāt II 157.
:: Anukāra [cf. anukaroti] imitation Dīpavaṁsa V 39.
:: Anukārin (adjective) imitating Dāṭhāvaṁsa V 32.
:: Anukhaṇati [anu + khaṇati] to dig after or further Jāt V 233.
:: Anukhuddaka (adjective) [anu + khuddaka] in compound khudda° whatever there is of minor things, all less important items Vinaya II 287 = DN II 154 = Miln 142; Miln 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 Jāt 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 MN I 446; Snp 622 (sandānaṁ saha°).
:: Anukkamati [anu + kram] 1. to follow, go along (a path = accusative) AN V 195; Iti 80 (maggaṁ). 2. to advance (not with Morris JPTS 1886, 111 as "abandon") SN I 24, Thera 194.
:: Anukkaṇṭhana (neuter) [an + ukkaṇṭhana] having no lack of anything, being contented or happy Jāt VI 4.
:: Anukkaṇṭhati [an + ukkaṇṭhati] not to be sorry or not to lack anything, in present participle °anto Jāt 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) (—°) [= Skt. anukurvat, present participle of anukaroti] "doing correspondingly" giving back, retaliating Jāt 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 DN 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 Miln 152.
:: Anulimpana (neuter) [from anulimpati] anointing Miln 353, 394.
:: Anulimpati [anu + limpati] to anoint, besmear, Miln 394 (°limpitabba). Causative °limpeti in same meaning Miln 169, and °lepeti Milm 169 (gerundive °lepanīya to be treated with ointment), — past participle anulitta (q.v.).
:: Anulitta (adjective) [cf. Skt. anulipta, past participle of anulimpati] anointed, besmeared Jāt I 266; Peta Vatthu Commentary 211.
:: Anulokin (adjective) [from anu + loketi, cf. Skt. and Pāḷi avalokin and anuviloketi] looking (up) at, seeing (—°) MN 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 DN II 273 (anānuloma, q.v.) SN IV 401; Paṭisambhidāmagga II 67, 70; Dhp II 208. — neuter direct order, state of fitting in, adaptation Miln 148.
-ñāṇa insight of adaptation (cf. Compendium 66, 68) Dhp II 208; -paṭilomain regular order and reversed, forward and backward (especially of paṭicca-samuppāda, also in BHS) Vinaya I 1; AN IV 448.
:: Anulomato ￼ [DPL]: (adverb) In accordance with.
:: Anulometi [verbal diminutive from anuloma] to conform to, to be in accordance with Miln 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; AN I 106; III 116f.; Iti 103 (sāmaññassa°); Snp 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 Jāt 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.) Miln 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 Jāt VI 548; Miln 90. — passive anumajjīyati Miln 275 (cf. page 428).
:: Anumajjha (adjective) [anu + majjha] mediocre, without going to extremes Jāt IV 192; V 387.
:: Anumaññati [anu + maññati] to assent, approve, give leave Thera 72, — past participle anumata (q.v.).
:: Anumasati [anu + masati] to touch DN I 106 (= anumajjati Sumaṅgalavilāsinī I 276).
:: Anumata [past participle of anumaññati] approved of, given consent to, finding approval, given leave DN I 99 (= anuññāta Sumaṅgalavilāsinī I 267); Jāt V 399 (= muta); Miln 185, 212, 231, 275; Peta Vatthu Commentary 64 (= annuññāta).
:: Anumati (feminine) [from anumaññati] consent, permission, agreement, assent, approval Vinaya II 294, 301, 306; DN I 137, 143; Dīpavaṁsa IV 47, cf. V 18; Sumaṅgalavilāsinī I 297; Vimāna Vatthu 17, Peta Vatthu Commentary 114.
:: Anumatta [DPL]: small, least, Dhp 50, 375, 386 see aṇu°.
:: Anumāna [from anu + man] inference Miln 330 (naya + a.), 372, 413; Saddhammopāyana 74.
:: Anumināti [cf. Skt. anumāti, anu + mināti from mi, Skt. minoti, with confusion of roots mā and mi] — to observe, draw an inference MN I 97; Peta Vatthu Commentary 227 (°anto + nayaṁ nento). See also anumīyati.
:: Anumitta [anu + mitta] a secondary friend, a follower, acquaintance Jāt V 77.
:: Anumīyati [Sanskrit anumīyate, passive of anu + mā, measure, in sense of medium] to observe, conclude or infer from SN III 36. cf. anumināti.
:: Anummatta (adjective) [an + ummatta] not out of mind, sane, of sound mind Miln 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 Jāt I 91; Dhp 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 Dhp 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); SN II 54; AN III 50 (°modanīya); IV 411; Dhp 177 (present participle °modamāna); Iti 78; Peta Vatthu II 919 (dānaṁ °modamāna = enjoying, gladly receiving); 1,54 (anumodare = are pleased; piti-somanassa-jātā honti Peta Vatthu Commentary 27); Jāt 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 SN IV 177 should be read anunadītīre (= anu preposition with locative; see under anu A).
:: Anunamati [anu + namati] to incline, bend (intransitive), give way Miln 372 (of a bow).
:: Anunaya [from a nuneti] "leading along", friendliness, courtesy, falling in with, fawning DN III 254 (°saṁyojana); AN IV 7f. (the same) MN I 191; Dhammasaṅgani 1059; Vibhaṅga 145; Nettipakaraṇa 79; combined with opposite paṭigha (repugnance) at Miln 44, 122, 322.
:: Anunayana (neuter) [from a nuneti] fawning as 362.
Apocope: (/əˈpɒkəpi/) is the loss (elision) of one or more sounds from the end of a word, especially the loss of an unstressed vowel.
￼ — p.p.
:: 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 SN I 232 (present participle anunayamāna); past participle a nunīta (q.v.).
:: Anunīta (adjective) [past participle of a nuneti] led, induced SN IV 71; Snp 781.
:: Anuṇṇata (adjective) [uṇṇata] not raised, not elated, not haughty, humble Snp 702 (care = uddhaccaṁ nāpajjeyya Paramatthajotikā II 492).
:: Anuññāta (adjective) [past participle of anujānāti] permitted, allowed; sanctioned, given leave, ordained DN I 88; Jāt I 92; II 353, 416; Peta Vatthu I 123 (na a. = ananuññāta at the same passage Theri 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 Jāt 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) Miln 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 SN I 191; Miln 362. See also anuvatteti.
:: Anupabandhanatā (anuppa°) (feminine) [abstract to preceding] non-stopping, not ceasing Miln 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 Miln 132. — causative °āpeti ibid.
:: Anupabbajjā (feminine) [anu + pabbajjā, cf. BHS anupravrajati Divyāvadāna 61] giving up worldly life in imitation of another SN V 67 = Iti 107.
:: Anupacināti [an + upacināti] not to observe or notice Jāt V 339 (= anoloketi commentary; varia lectio aAnapaviṇāti).
:: Anupacita (adjective) [anu + pa + cita, past participle of anupacināti] heaped up, accumulated Therīgāthā Commentary 56.
:: Anupada [cf. Skt. 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); Miln 340 (anupadena anupadaṁ katheti). 2. (adjective) (following) on foot, at every, step, continuous, repeated, in °dhamma-vipassanā uninterrupted contemplation MN III 25; °vaṇṇanā word-by-word explanation as 168. As neuter adverb °ṁ close behind, immediately after (with genitive) Jāt II 230 (tassānupadaṁ agamāsi); VI 422. Especially frequent in combination padānupadaṁ (adverb) foot after foot, i.e. in the footsteps, immediately behind Jāt III 504; VI 555; Dhp I 69; II 38.
:: Anupadāna (anuppadāna) (neuter) [anu + pa + dāna, cf. anupadeti] giving, administering, furnishing, the giving of (—°) DN I 12 (cf. Sumaṅgalavilāsinī I 98; both read anuppādāna); Jāt III 205; Miln 315.
:: Anupadātar (anuppadātar) [agent noun of anupadeti] one who gives, or one who sets forth, effects, designs DN I 4 (cf. Sumaṅgalavilāsinī I 74); AN II 209.
:: Anupaddava (adjective) [an + upaddava] free from danger, uninjured, safe Vinaya II 79 = 124 (+ anītika); III 162; Dhp 338; Dhp 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 SN III 131 (potential anuppadajjuṁ); MN I 416 (potential anupadajjeyya. See dadāti I.3); Miln 210 (°deti). future °dassati (see dadāti I 1); DN III 92; SN IV 303 (varia lectio for Text anusarissati); AN III 43; Snp 983. gerund °datvā Paramatthajotikā II 35. infinitive °dātuṁ AN I 117. Past participle °dinna (q.v.).
:: Anupadhāreti [an + upadhār°] to disregard, to heed not, to neglect Dhp IV 197; Vimāna Vatthu 260.
:: Anupadhika (adjective) [an + upadhi + ka] free from attachment (see upadhi) Vinaya I 36 (anupadhīka); DN III 112 (anupadhika as opposed to sa-upadhika); Snp 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) DN I 55 (anupeti + a.).
:: Anupagamma avoiding. See gacchati.
:: Anupaghāta [an + upaghāta] not hurting Dhp 185 (anūpa° metri causa; explained by anupahananañ c'eva anupaghātanañ ca Dhp III 238).
:: Anupahata1 [anu + pa + hat, past participle of anu + pa + han] thrown up, blown up Miln 274.
:: Anupahata2 (adjective) [an + upahata] not destroyed, not spoilt Dhp II 33 (°jivhāpasāda)
:: Anupajagghati [anu + pa + jagghati] to laugh at, to deride, mock over AN I 198 (varia lectio anusaṁ°).
:: Anupajjati [anu + pad] to follow, accompany Jāt IV 304, — past participle anupanna (q.v.).
:: Anupakampati [anu + pakampati] to shake, move, to be unsteady Thera 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 DN I 122 (= anupavisati Sumaṅgalavilāsinī I 290); gerund anupakhajja pushing oneself in, intruding Vinaya II 88 (= anto pavisati), 213; IV 43 (= anupavisati); MN I 151, 469; SN III 113; Vism 18.
:: Anupakkuṭṭha (adjective) [an + upak°] blameless, irreproachahle DN I 113; Vinaya IV 160; Snp page 115; Sumaṅgalavilāsinī I 281.
:: Anupalitta (adjective) [an + upalitta] unsmeared , unstained, free from taint MN I 319, 386 (in verse); as °ūpalitta in verse of Snp and Dhp: Snp 211 (= lepānaṁ abhāvā Paramatthajotikā II 261), 392, 468, 790, 845; Dhp 353.
:: Anupanna , [past participle of anupajjati] gone into, reached, attained Snp 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; SN I 75 (gerund °gamma); Snp 447 (preterit °pariyagā = parito parito agamāsi Paramatthajotikā II 393); Jāt IV 267.
:: Anupariharati [anu + pari + harati] to surround, enfold, embrace MN I 306.
:: Anuparisakkana (neuter) [from anuparisakkati] dealing with, interest in SN IV 312 (varia lectio °vattana).
:: Anuparisakkati [anu + pari + sakkati] to move round, to be occupied with, take an interest in (with accusative) SN 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); DN I 240; Peta Vatthu Commentary 97. 2. to meet Miln 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.) Miln 253 (anudhāvati + kāya).
:: Anuparivatti (feminine) (—°) [anu + parivatti] dealing with, occupation, connection with SN III 16.
:: Anuparivāreti [anu + pari + vāreti] to surround, stand by, attend on (with accusative) Vinaya I 338; MN I 153; Dhp 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; SN I 102, 124; Thera 1235 (°pariyeti), 1250 (the same to search); Peta Vatthu III 34 (= anuvicarati); Miln 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 DN II 83 = SN IV 194 = AN V 195; AN 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 Dhp II 30 (+ apayirupāsati).
:: Anupassanā (feminine) [abstract of anupassati, cf. Skt. anudarśana] looking at, viewing, contemplating, consideration, realization SN V 178f., Snp 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 Snp 477; Paṭisambhidāmagga I 57, 187; Paramatthajotikā II 505.
:: Anupassin (—°) (adjective) [from anupassati] viewing, observing, realizing SN II 84f. V 294f. 311f. 345; Dhp 7, 253; Snp 255, 728; Paṭisambhidāmagga I 191f. 236; Saddhammopāyana 411.
:: Anupassiveka (adjective) [from anupassati] observing, viewing, contemplating Thera 420.
:: Anupatati [anu + patati] 1. to follow, go after, Jāt VI 555 anupatiyāsi subjunctive). 2. to fall upon, to befall, attack Vinaya III 106 = MN I 364; SN I 23 (read °patanti for °patatanti) = Dhp 221 (dukkhā); Thera 41 = 1167 (of lightning). Past participle anupatita (q.v.). cf. also anupāta and anupātin.
:: Anupathe at Jāt 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 (—°) SN II 173 (dukkha°); III 69 (the same); Snp 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 SN I 46, 52.
:: Anupaṭipāti (feminine) [anu + paṭipāti] succession; as adverb in order, successively Sumaṅgalavilāsinī I 277 (kathā = anupubbikathā); Dhp III 340 (anupaṭipāṭiyā = anupubbena); Vism 244.
:: Anupaṭṭhita (adjective) [anu + pa + ṭhita] setting out after, following, attacking Jāt V 452.
:: Anupavajja (adjective) [gerund of an + upavadati] blameless, without fault, Miln 391.
:: Anupavāda [an + upavāda] not blaming or finding fault, abstaining from grumbling or abuse Dhp 185 (anūpa° in metre; explained at Dhp 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 MN I 360.
:: Anupavecchati (anuppa°) [see under pavecchati] to give, give over to, offer up, present, supply Vinaya I 221 (°pavacchati); DN I 74 (= pavesati Sumaṅgalavilāsinī I 218); II 78; MN I 446; III 133; AN II 64; III 26 (varia lectio °vacch°); Jāt V 394; Snp 208 (varia lectio °vacch°); Paramatthajotikā II 256 (= anupavesati); Peta Vatthu Commentary 28.
:: Anupaveseti [anu + pa + viś, cf. BHS anupraveśayati Divyāvadāna 238] — to make enter, to give over, to supply Paramatthajotikā II 256 (= °pavecchati).
:: Anupavisati [anu + pa + visati] to go into, to enter Dhp 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) Miln 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 Miln 257.
:: Anupaya (adjective) [an + upaya] unattached, "aloof" SN I 181 (akaṅkha apiha + a.).
:: Anupādaṁ (adjective) [anu + pāda] at the foot Vism 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 Jāt 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 Miln 160 (santatiṁ).
:: Anupāpeti [causative of anupāpuṇāti] to make reach or attain, to lead to, to give or make find Jāt VI 88; Cariyāpiṭaka III 11.4 (preterit anupāpayi); Miln 276, — past participle anupāpita (q.v.).
:: Anupāpita [past participle of anupāpeti] having been led to or made to reach, attained, found Miln 252.
:: Anupāpuṇāti (anuppā°) [anu + pāpuṇāti] to reach, attain, get to, find SN 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 AN I 161 (vāda°)
:: Anupātin (adjective) [from anupāta] 1. following, indulgin in Jāt III 523 (khaṇa°) 2. Attacking, hurting Jāt V 399.
:: Anupāya [an + upāya] wrong means Jāt 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 AN 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 Miln 36.
:: Anupeti [anu + pa + i] to go into DN I 55 (+ anupagacchati) SN III 207; Sumaṅgalavilāsinī I 165.
:: Anupharaṇa (neuter) [anu + pharaṇa] flashing through, pervading Miln 148.
:: Anuphusīyati [anu + phusīyati, cf. Skt. pruṣāyati, causative of pruṣ] to sprinkle, moisten, make wet Jāt V 242 (himaṁ; commentary pateyya).
:: Anupiya (anuppiya) (adjective) [anu + piya] flattering, plessant, neuter pleasantness, flattery, in °bhāṇin one who flatters I) III 185; Jāt 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 (SN III 131) see anupadeti.
:: Anuppanna (°uppāda, °uppādeti) see uppanna etc.
:: Anuppatta Anupatta [past participle of anupāpuṇāti; cf. Skt. anuprāpta] (having) attained, received, got to (with accusative), reached DN I 87-111; II 2; Iti 38; Snp 627, 635; Dhp 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; DN I 48; Snp past participle 50, 92; Peta Vatthu Commentary 149.
:: Anuppīḷa (adjective) [an + uppīḷa] not molested, not oppressed (by robbers etc.) not ruined, free from harm Jāt 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.); DN I 184; Snp 511; Jāt V 155 (regularly formed, of ūrū). Cases adverbially: anupubbena (instrumental) by and by, in course of time, later, gradually Vinaya I 83; Dhp 239 (= anupaṭipāṭiyā Dhp III 340); past participle 41, 64; Jāt II 2, 105; III 127; Miln 22; Peta Vatthu Commentary 19. anupubbaso (ablative cf. Skt. anupūrvaśaḥ) in regular order Snp 1000. In compounds both anupubba° and anupubbi° (q.v.).
-kāraṇa gradual performance, graded practice MN 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 DN III 266, 290; AN 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: DN II 156; III 265, 290; AN IV 410; Cullaniddesa under jhāna; Paṭisambhidāmagga I 5; Miln 176; -sikkhā regular instruction or study (dhamma-vinaye) MN 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; DN I 110; II 41; MN I 379; Jāt I 8; Vimāna Vatthu 66, 197, 208; Sumaṅgalavilāsinī I 308; Dhp I 6; Miln 228. — The spelling is frequently ānupubbikathā (as to lengthening of anu see anu Note (a)), e.g. At DN I 110; II 41; MN I 379; Jāt I 8; Miln 228.
:: Anupucchati [anu + pucchati] to ask or inquire after (with accusative) Snp 432, 1113, — past participle anupuṭṭha (q.v.).
:: Anupuṭṭha [past participle of anupucchati] asked Snp 782 (= pucchita Paramatthajotikā II 521).
:: Anuraho (adverb) [anu + raho] in secret, face-to-face, private MN I 27.
:: Anurakkhaka (adjective) [from anurakkhati, cf. °rakkhin] preserving, keeping up Jāt IV 192 (vaṁsa°); VI 1 (the same).
:: Anurakkhaṇa (neuter) and °ā (feminine) [abstract from anurakkhati] guarding, protection, preservation DN III 225f.; AN II 16f.; Jāt 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 Snp 149; Dhp 327; Jāt I 46; past participle 12. — present participle medium °rakkhamāna(ka) as adjective Saddhammopāyana 621.
:: Anurakkhā (feminine) [= anurakkhaṇā] guarding, protection, preservation SN IV 323 (anuddayā a. anukampā).
:: Anurakkhin (adjective) [from anurakkhati] guarding, preserving, keeping Jāt 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 Theri 446 (bhattāraṁ); Jāt I 297; Miln 146.
:: Anuravanā (feminine) [abstract from anuravati] lingering of the sound, resounding Miln 63.
:: Anuravati [anu + ravati] to resound, to sound after, linger (of sound) Miln 63.
:: Anurājā ￼ [DPL]: (m.) Following king, successor.
:: Anurodati [anu + rodati] to cry after, cry for Jāt III 166 = Peta Vatthu I 127 (dārako candaṁ a.).
:: Anurodha [from anu + rudh] compliance, consideration satisfaction (opposite virodha) SN I 111; IV 210; Snp 362; Dhammasaṅgani 1059; Vibhaṅga 145; as 362.
:: Anuruddha [past participle of anurujjhati] enggaged in, devoted to; compliant or complied with, pleased SN IV 71, (anānuruddha).
:: Anurujjhati [Sanskrit anurudhyate, passive of anu + rudh] to conform oneself to, have a regard for, approve, to be pleased AN IV 158; as 362, — past participle anuruddha (q.v.).
:: Anurūpa (adjective) [anu + rūpa] suitable, adequate, seeming, fit, worthy; adapted to, corresponding, conform with (—°) Jāt 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 + SN 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 Dhp I 388 (nakkhattaṁ). Usually neuter °ṁ as adverb yearly, every year Jāt 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) MN I 209 (Bhagavantaṁ °itvā), Jāt 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 AN IV 47f. (cittaṁ samāpattiyā; so to be read with varia lectio for anusandati); Miln 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 Miln 63 for anusandahati (anuravati + , of sound), while at AN 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 Jāt I 106; 308; Dhp II 40, 47; etc.
:: Anusañcarati [anu + saṁ + carati] to walk along, to go round about, to visit MN I 279; SN V 53, 301; Jāt I 202; III 502; Peta Vatthu Commentary 279 (nagaraṁ). — past participle anusañcarita (q.v.).
:: Anusañcarita [past participle of anusañcarati] frequented, visited, resorted to Miln 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. Skt. anusaṁyāti in same meaning] to go to, to visit, inspect, control; present participle medium °saññāyamāna Vinaya III 43 (kammante); infinitive °saññātuṁ AN I 68. (janapade).
:: Anusarati [anu + śṛ] to follow, conform oneself to SN 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 Miln 36 (aññamaññaṁ a. anupeseti).
:: Anusatthar [agent noun to anu + sās, cf. Skt. anuśāsitṛ and Pāḷi satthar] instructor, adviser Jāt IV 178 (ācariya + a.). cf. anusāsaka.
:: Anusatthi (feminine) [Sanskrit anuśāsti, anu + śās, cf. anusāsana] admonition, rule, instruction Jāt I 241; Miln 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 SN 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 Skt. 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. So Snp14 = 369, 545; MN III 31; SN III 130, IV 33, V 28 236; AN I 44; II 157; III 74, 246, 443. Or in the triplet obstinacy, prejudice and bias (adhiṭṭhānābhinivesānusayā) SN II 17; III 10, 135, 161; AN 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; AN I 132, IV 70 doubt at MN I 486 — ignorance lust and hatred at SN IV 205, MN III 285. At DN III 254, 282; SN V 60; and AN 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] DN 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 Thera 768; Snp 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 Jāt 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 DN III 254; MN I 142, 479; SN III 225; V 200f.; AN I 74; IV 10; past participle 15. — cf. also SN I 15 (bhavasota°); IV 128 (the same); Jāt VI 444 (paṇḍitassa° = veyyāvaccakara commentary); Saddhammopāyana 528 (attha°).
:: Anusāsaka [from anusāsati] adviser, instructor, counsellor Jāt II 105; Miln 186, 217, 264. cf. anusatthar.
:: Anusāsana (neuter) [Vedic anuśāsana, from anu + śās] advice, instruction, admonition DN III 107; AN I 292 (°pāṭihāriya, cf. anusāsanī); Miln 359.
:: Anusāsanī (feminine) [from anusāsati, cf. anusāsana] instruction, teaching, commandment, order SN V 108; AN II 147; III 87; V 24f., 49, 338; Jāt V 113; Theri 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; DN I 212, 214; III 220; AN I 170; V 327; Jāt 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; DN I 135; II 154; Dhp 77, 159 (aññaṁ); Jāt VI 368; Cariyāpiṭaka I 103; Peta Vatthu II 68; Peta Vatthu Commentary 148. — gerundive anusāsiya Vinaya I 59; and °sāsitabba Dhp III 99. — passive °sāsiyati Vinaya II 200; Miln 186. 2. to rule, govern (accusative) administer to (dative) SN I 236 = Snp 1002 (paṭhaviṁ dhammena-m-anusāsati, of a Cakkavattin); Jāt 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) MN II 70 (ābādha, varia lectio anussāyika); Dhp I 431 (roga).
:: Anuseti [anu + seti. cf. Skt. anuśayate or °śete, from śī] to "lie down with", i.e. 1. transative to dwell on, harp on (an idea) SN 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. MN I 40, 108, 433; SN II 54 (so read with varia lectio for anusavanti) IV 188; AN I 283; III 246; past participle 32, 48, — past participle anusayita (q.v.).
:: Anuseṭṭhi [anu + seṭṭhi] 1. An under-seṭṭhi (banker, merchant) Jāt 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 Jāt 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); SN I 235; AN IV 282, 286, 323; Snp 294 (vattaṁ, cf. ṛgvedav III 59, 2: vratena śikṣati), 934; Jāt I 89; II 98; III 315; V 334; VI 62; Thera 963; Miln 61. — Causative anusikkhāpeti to teach [= Skt. anuśikṣayati] Miln 352.
:: Anusikkhin (adjective) [from anusikhati] studying, learning MN I 100; Dhp 226 (ahoratta° = divā carattiñ ca tisso sikkhā sikkhamāna Dhp III 324).
:: Anusiṭṭha (Vedic anuśiṣṭa, past participle of anusāsati] instructed, admonished, advised; ordered, commanded MN II 96; Jāt I 226; Peta Vatthu II 811; Miln 284, 349.
:: Anusocana (neuter) [abstract from anusocati] bewailing, mourning Peta Vatthu Commentary 65.
:: Anusocati [anu + socati] to mourn for, to bewail Snp 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 AN II 12; Jāt 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 AN II 5, 6 (opposite paṭi°);Snp319 (= sotaṁ anugacchanto Paramatthajotikā II 330); past participle 62.
:: Anussada (adjective) [an + ussada without haughtiness Snp 624 (vv.ll. anusaddha and anussuda; Paramatthajotikā II 467 explained by taṇhā ussadābhāva) = Dhp 400 (which passage has anussuta; varia lectio anussada; Dhp IV 165 explains with taṇhā-ussāvābhāva, vv.ll. °ussada°); Iti 97 (vv.ll. anussata and anussara).
:: Anussaraṇa (neuter) [abstract to anussarati] remembrance, memory, recollection Iti 107 (= anussati at the same passage SN 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 DN II 8, 53, 54 (jātito etc.); SN III 86f. (pubbe nivāsaṁ); V 67 (dhammaṁ a. anuvitakketi), 303 (kappasahassaṁ); AN I 25, 164 (pubbe nivāsaṁ), 207 (Tathāgataṁ, Dhammaṁ etc.); III 285 (the same), 323 (nivāsaṁ), 418; V 34, 38, 132, 199, 336 (kalyāṇamitte); Iti 82 (dhammaṁ), 98 (pubbe nivāsaṁ); Jāt I 167; II 111; Dhp 364; Peta Vatthu I 59; past participle 60; Saddhammopāyana 580, 587; Sumaṅgalavilāsinī I 257; Paramatthajotikā I 213; Dhp 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 Jāt II 147.
:: Anussaritar [agent noun to anussarita, past participle of anussarati] one who recollect or remembers SN V 197, 225 (saritar + a.); AN 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 DN III 250, 280 (cf. AN I 211); AN III 284, 312f., 452; V 329f.; Paṭisambhidāmagga I 28. Expanded to ten subjects (the above plus ānāpāna-sati, maraṇa-sati, kāyagatā-sati, upasamānussati) at AN I 30, 42 (cf. Lalitavistara 34). For other references see DN I 81; SN V 67 = Iti 107 (anussaraṇa at latter passage); AN 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 MN I 520; II 211; SN II 115; IV 138; AN I 26; Jāt 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 AN 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 MN 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. BHS 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 Dhp 199; cf. anussukin varia lectio DN 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 Dhp 400 (= ussāvāvena anussuta commentary). See also anussada.
:: Anussuta2 [anu + suta, past participle of śru] heard of; only in compound ananussuta unheard of SN 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 Jāt VI 76.
:: Anusuṇāti [anu + śru] to hear; preterit anassuṁ [Sanskrit anvaśruvaṁ] — I heard MN I 333.
:: Anusuyyaka (adjective) [an + usuyyaka] not envious, not jealous Snp 325 (= usuyyāvigamena a. Paramatthajotikā II 332); Jāt II 192 (varia lectio anussuyyaka); V 112.
:: Anusuyyaṁ [cf. Skt. anasūyaṁ] reading at Jāt III 27, see anasuyyaṁ.
:: Anutappati [anu + tappati1; Skt. anutapyate, passive of anutapati] to be sorry for, to regret, repent, feel remorse Jāt I 113; IV 358; V 492 (present participle an-anutappaṁ); Dhp 67, 314; Peta Vatthu II 942; Dhp II 40. gerundive anutappa to be regretted AN I 22, 77; III 294, and anutāpiya AN III 46 (an°).
:: Anutāḷeti [anu + taḷeti] to beat Jāt II 280.
:: Anutāpa [from anu + tāpa] anguish, remorse, conscience Vimāna Vatthu 405 (= vippaṭisāra Vimāna Vatthu 180); as 384.
:: Anutāpin (adjective) [from anutāpa] repenting, regretting Theri 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 Jāt V 113 (= anugacchati); Peta Vatthu Commentary 78.
:: Anutīre (adverb) [anu + tīre, locative of tīra] along side or near the bank (of a river) Snp 18 (= tīra-samīpe Paramatthajotikā II 28). cf. anu ab.
:: Anutrāsin (adjective) [an + utrāsin] not terrified, at ease Thera 864.
:: Anuttara (adjective) [an + uttara] "nothing higher", without a superior, incomparable, second to none, unsurpassed, excellent, preeminent Snp 234 (= adhikassa kassaci abhāvato Paramatthajotikā I 193), 1003; Dhp 23, 55 (= asadisa appaṭibhāga Dhp 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 DN III 219, or of six (viz. dassana°, savana°, lābha°, sikkhā°, pāricariyā°, anussata°) at DN III 250, 281; AN I 22; III 284, 325f., 452; Paṭisambhidāmagga I 5. cf. MN I 235; AN V 37. See also ānuttariya.
:: Anuttāna (adjective) [an + uttāna] not (lying) open, not exposed; figurative unexplained, unclear Jāt 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 DN III 86; Snp 827 (cf. Mahāniddesa 167); Dhp 156; Jāt III 115; V 346, 479; Dhp 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 Jāt V 121, — past participle anuṭṭhita (q.v.).
:: Anuṭṭhahāna (adjective) [present participle of an + uṭṭhahati] one who does not rouse himself, not getting up, inactive Dhp 280 (= anuṭṭhahanto avāyāmanto Dhp III 409).
:: Anuṭṭhaka (adjective) [from an + uṭṭhahati] not rising not rousing oneself, inactive, lazy Thera 1033.
:: Anuṭṭhāna (neuter) [an + uṭṭhāna] "the not getting up", inactivity, want of energy Dhp 241 (sarīra-paṭijagganaṁ akaronto Dhp III 347).
:: Anuṭṭhātar [agent noun to an + uṭṭhahati] one without energy or zeal Snp 96 (niddāsīlin sabhāsīlin + a.) Paramatthajotikā II 169 (= viriya-tejavirahita).
:: Anuṭṭhita [past participle of anuṭṭhati = anutiṭṭhati] practising effecting or effected, come to, experienced, done DN II 103; SN IV 200; AN III 290f.; IV 300; Jāt II 61; Miln 198; Peta Vatthu Commentary 132 (cf. anugata).
:: Anuṭṭhubhati [formally Skt. 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 Skt. avavadya] — to be blamed, censurable, worthy of reproach Snp 78 (an° = anuvādavimutta Paramatthajotikā II 396).
:: Anuvasati [anu + vasati] to live with somebody, to dwell, inhabit Jāt II 421. Causative °vāseti to passive spend (time) Jāt 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 Thera 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.) Thera 1014 (cakka°). 2. following, siding with (—°) Vinaya IV 218 (ukkhittānuvattikā feminine).
:: Anuvattana (neuter) [abstract from anuvattati] complying with, conformity with (—°), compliance, observance, obedience Jāt I 367 (dhamma°); V 78.
:: Anuvattati [Sanskrit anuvartati, anu +vattati] 1. to follow, imitate, follow one's example (with accusative), to be obedient DN II 244; Vinaya II 309 (Buddhaghosa); IV 218; Jāt 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.) Thera 826 (dhammacakkaṁ: "after his example turn the wheel" Mrs. Rhys Davids).
:: Anuvattin (adjective) [from anuvattati] following, acting according to or in conformity with (—°), obedient Jāt II 348 (feminine °inī); III 319 (the same); Dhp 86 (dhamma°); Vimāna Vatthu 155 (vasa° = anukūlabhāvenavattana-sīla Vimāna Vatthu 71); Dhp II 161.
:: Anuvāceti [anu + causative of vac] to say after, to repeat (words), to recite or make recite after or again DN I 104 (= tehi aññesaṁ vācitaṁ anuvācenti Sumaṅgalavilāsinī I 273); Miln 345. cf. anubhāseti.
:: Anuvāda [from anuvadatī, cf. Skt. anuvāda in meaning of "repetition" 1. blaming, censure, admonition Vinaya II 5, 32; AN II 121 (atta°, para°); Vibhaṅga 376. 2. in combination vādānuvāda: talk and lesser or additional talk, i.e. "small talk" (see anu B IV) DN I 161; MN 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 Miln 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 Miln 169; gerundive °vāsanīya ibid.; past participle °vāsita Miln 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). AN I 226 (°paṭivātaṁ); Saddhammopāyana 425 (paṭivāta°). In anuvāte (anu + vāte) at Jāt 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 DN I 235; Jāt 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.) AN I 264 (cetasā), III 178 (dhammaṁ cetasā a.). — past participle anuvicarita (q.v.).
:: Anuvicarita [past participle of anuvicāreti] reflected, pondered over, thought out SN 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 MN I 301, 361 (varia lectio °vijja); AN II 3, 84; V 88; Dhp 229 (= jānitvā Dhp III 329); Snp 530 (= anuviditvā Paramatthajotikā II 431); Jāt I 459 (= jānitvā commentary); III 426; past participle 49.
-kāra a thorough investigation, examination, test Vinaya I 236 (here spelled anuvijja) = MN I 379 (= °viditvā commentary) = AN IV 185.
:: Anuvicinaka [from anu + vicināti] one who examines, an examiner Miln 365.
:: Anuvicinteti [anu + vi + cinteti] to think or ponder over, to meditate DN II 203; SN I 203 (yoniso °cintaya, imperative "marshall thy thoughts in ordered governance" Mrs. Rhys Davids; varia lectio anucintaya); Thera 747; Dhp 364; Iti 82 (dhammaṁ °ayaṁ); Jāt 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 MN I 43.
:: Anuvidhīyati [cf. Skt. anuvidhīyate and adjective anuvidhāyin; passive of anu + vi + dhā, cf. vidahati] to act in conformity with, to follow (instruction) MN II 105 = Thera 875; SN IV 199; Jāt II 98; III 357.
:: Anuvidita [past participle of anuvijjati] found out, recognised; one who has found out or knows well Snp 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 Thera 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 Jāt III 506; gerund °viditvā Paramatthajotikā II 431, also °vijja and vicca (see both under anuvicca); gerundive ananuvejja not to be known, unfathomable, unknowable MN I 140 (Tathāgato ananuvejjo). — causative anuvijjāpeti to make some one find out Jāt V 162, — past participle anuvidita (q.v.).
:: Anuvijjhati [anu + vyadh] 1. to pierce or be pierced, to be struck or hurt with (instrumental) Jāt VI 439 2. to be affected with, to fall into, to incur Dhp III 380 (aparādhaṁ). — past participle anuviddha (q.v.).
:: Anuvikkhitta (adjective) [anu + vi + khitta, past participle of anu + vikkhipati ￼] dispersed over SN V 277f. (+ anuvisaṭa).
:: Anuviloketi [anu + vi + loketi; BHS anuvilokayati] to look round at, look over, survey, master MN I 339; Snp page 140; Jāt I 53; Miln 7 (lokaṁ a°), 21 (parisaṁ), 230.
:: Anuvisaṭa (anu + visaṭa, past participle of anu + vi + sṛ) spread over SN V 277f.; Jāt IV 102.
:: Anuvitakketi [anu + vi + takketi] to reflect, think, ponder over, usually combined with anuvicāreti DN I 119; III 242; SN V 67 = Iti 107 (anussarati + a.); AN 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. Skt. anūṣita] living with, staying, dwelling Jāt II 42 (cira°); V 445 (the same).
:: Anuvyañjana and anubyañjana (e.g. Vinaya IV 15; Jāt 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"); MN III 126; SN IV 168; AN IV 279 (ablative); V 73f.; past participle 24, 58; Miln 339; Vimāna Vatthu 315; as 400.
-gāhin taking up or occupying oneself with details, taken up with lesser or inferior marks DN I 70 (cf. Mahāvastu III 52); III 225; SN IV 104; AN I 113; II 16, 152f.; Dhammasaṅgani 1345 (cf. Buddhist Manual of Psychological Ethics 326 note 4).
:: Anuyanta at AN 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 Skt. anuyātaṁ attendance [anu + yā, cf. anuyāyin] or Skt. 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 DN I 142.
:: Anuyāta [past participle of anuyāti] gone through or after, followed, pursued SN II 105 (magga); AN V 236; Iti 29; Miln 217.
:: Anuyāti (and anuyāyati) [anu + yā] 1. to go after, to follow Jāt VI 49 (future anuyissati), 499 (yāyantaṁ anuyāyati = anugacchati commentary). 2. to go along by, to go over, to visit Miln 391 (°yāyati). — past participle anuyāta (q.v.). See also anusaṁyāyati.
:: Anuyāyin (adjective) [cf. Skt. anuyāyin, anu + yā] going after, following, subject to (genitive) Snp 1017 (ananuyāyin); Jāt VI 309; Miln 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); DN III 113 (attakila mathānuyogaṁ a.); AN II 205 (attaparitāpanānuyogaṁ a.). — as adjective (—°) doing, given to, practising (cf. anuyutta). DN I 5; III 107; MN I 385; SN I 182; III 239; IV 330; V 320; AN I 14; III 249; IV 460f.; V 17f., 205; Jāt I 90 (padhānānuyogakiccaṁ); Vimāna Vatthu 8438 (dhamma°); Miln 348; Sumaṅgalavilāsinī I 78, 104. 2. invitation, appeal, question (cf. anuyuñjati 2) Miln 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 (—°) Dhp 209 (atta° given to oneself, self-concentrated).
:: Anuyuñjanā (feminine) (and °yuñjana neuter) [abstract from anuyuñjati] application or devotion to (—°) Miln 178; Vimāna Vatthu 346 (anuyujjanaṁ wrong spelling?)
:: Anuyuñjati [anu + yuñjati] 1. to practice, give oneself up to (accusative), attend, pursue SN I 25, 122 (°yuñjaṁ "in loving self-devotion" Mrs. Rhys Davids); III 154; IV 104, 175; Dhp 26 (pamādaṁ = pavatteti Dhp I 257), 247 (surāmeraya-pānaṁ = sevati bahulīkaroti Dhp III 356); Peta Vatthu Commentary 61 (kammaṭṭhānaṁ). 2. to as 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 Dhp IV 20.
:: Anuyutta [past participle of anuyuñjati] 1. Applying oneself to, dealing with, practising given to, intent upon DN I 166, 167; III 232 = AN II 205 (attaparitāpanānuyogaṁ a.); SN III 153; IV 104; Snp 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) AN V 22 (varia lectio for Text anuyanta, q.v.); Snp 553 (= anugāmin, sevaka Paramatthajotikā II 453).
:: Anūhata (adjective) [past participle of an + ūhaññati, ud + han] not rooted out, not removed or destroyed Thera 223 = Cullaniddesa §974; Dhp 338 (= asamucchinna Dhp IV 48).
:: Anūna (adjective) [Vedic anūna, an + ūna] not lacking, entire, complete, without deficiency Jāt VI 273; Dīpavaṁsa V 52; Miln 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 Jāt IV 358 (anopa Text; anupa commentary page 359), 381 (°khetta); Miln 129 (°khetta).
:: Anūpadhika for anu° in metre Snp 1057, see upadhi.
:: Anūpaghāta [metrically for anupa°] not killing, not murdering. Dhp 185 (= anupahananañ c'eva anupaghātanañ ca Dhp III 238).
:: Anūpalitta (adjective) [an + upalitta, with ū in metre] free from taint, unstained, unsmeared Snp 211, 392, 468, 790, 845; Dhp 353; cf. Mahāniddesa 90 and Dhp IV 72.
:: Anūpama at Iti 122 is metri causā reading for anupama (see upama).
:: Anūpanāhin (adjective) [an + upanāhin, with ū metri causā] not bearing ill-will, not angry with Jāt IV 463.
:: Anūpavāda [an + upavāda, with metrically lengthened u] not grumbling, not finding fault Dhp 185 (= anupavādanañ c'eva anupavadāpanañ ca Dhp III 238).
:: Anvadeva (adverb) [anva-d-eva with euphonic d.; like samma-d-eva corresponding to Skt. anvag-eva] behind, after, later DN I 172; MN III 172; SN V 1 (spelled anudeva); AN I 11; V 214; Iti 34.
:: Anvaḍḍhamāsaṁ (adverb) [anu + aḍḍha + māsa] every fortnight, twice a month MN II 8; Vinaya IV 315 (= anuposathikaṁ); Dhp I 162; II 25.
:: Anvagā 3rd singular preterit of anugacchati Mahāvaṁsa 7, 10. Also in assima lated form annagā Jāt V 258.
:: Anvagū 3rd plural preterit of anugacchati SN I 39; Snp 586.
:: Anvahaṁ (adverb) [anu + aha] every day, daily Dāṭhāvaṁsa IV 8.
:: Anvakāsi 3rd singular preterit of anukassati 2: drew out, removed, threw down Thera 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 DN II 83 = III 100; MN I 69 (dhamm° logical conclusion of); SN II 58; DN 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 (—°) DN I 46 (tad°); MN I 238 (kāyo citt° acting in conformity to the mind, obeying the mind); Snp 254 (an° inconsistent); Iti 79 (tass°). — dur° spelled durannaya conforming with difficulty, hard to manage or to find out Dhp 92 (gati = na sakkā paññāpetuṁ Dhp II 173); Snp 243, 251 (= duviññāpaya Paramatthajotikā II 287 dunneyya 293).
:: Anvayatā (feminine) [abstract to anvaya] conformity, accordance MN 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 Jāt I 454 (gerund °gantvāna), — past participle anvāgata (q.v.).
:: Anvāgata [past participle of anvāgacchati] having pursued, attained; endowed with Thera 63; Jāt IV 385; V 4.
:: Anvāhata [past participle of anu + ā + han] struck, beaten; perplexed Dhp 39 (°cetasa).
:: Anvāhiṇḍati [anu + ā + hiṇḍati] to wander to (accusative) AN IV 374, 376 [BHS same, e.g. Divyāvadāna 68 etc.].
:: Anvāmaddati [anu + ā + maddati] to squeeze, wring Jāt 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 Jāt IV 465 (preterit anvāruhi).
:: Anvāsanna [past participle of anu + ā + sad] endowed with, possessed of, attacked by, Udāna 35 (doubtfull; varia lectio ajjhāpanna), = AN IV 356 which has anvāsatta.
:: Anvāsatta [past participle of anu + ā + sañj, cf. anusatta = Skt. anusakta] clung onto, befallen by (instrumental), attached to AN 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 Dhp I 287 (in same context as anvāsatta AN IV 356 and anvāsanna Udāna 35).
:: Anvāssavati [anu + ā + savati, sru] to stream into, to attack, befall DN I 70; AN III 99; past participle 20, 58.
:: Anvāvassa at Jāt 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 MN I 326; SN I 67; Miln 156, — past participle anvāviṭṭha (q.v.). cf. adhimuccati.
:: Anvāviṭṭha [past participle of anvāvisati] possessed (by evil spirits) SN I 114.
:: Anvāya [gerund of anveti; cf. anvaya] undergoing, experiencing, attaining; as preposition (with accusative) in consequence of, through, after DN I 13 (ātappaṁ by means of self-sacrifice), 97 (saṁvāsaṁ as a result of their cohabitation); Jāt I 56 (buddhiṁ), 127 (piyasaṁvāsaṁ), 148 (gabbhaparipākaṁ). Often in phrase vuddhiṁ anvāya growing up, e.g. Jāt I 278; III 126; Dhp II 87.
:: Anvāyika (adjective/noun) [from anvāya] following; one who follows, a companion DN III 169; Cullaniddesa §59; Jāt III 348.
:: Anvesa [from next] seeking, searching, investigation, MN I 140 (°ṁ nādhigacchanti do not find).
:: Anvesati [anu + esati] to look for, search, seek SN 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 Snp 965 (kusala°).
:: Anveti [cf. anu + eti, from i] to follow, approach, go with Snp 1103 (= anugacchati anvāyiko hoti Cullaniddesa §59); Dhp I (= kāyikaṁ — dukkhaṁ anugacchati Dhp 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 = SN I 137, 234 = DN II 39; Theri 364 (i.e. without a new birth); AN II 69; Jāt V 481; Therīgāthā Commentary 245.
:: Aṇḍa (neuter) [Etymology unknown. cf. Skt. aṇḍa 1. An egg Vinaya III 3; SN II 258; MN I 104; AN IV 125f. 2. (plural) the testicles Vinaya III 106. 3. (in camm°) a water-bag Jāt I 249 (see Morris JPTS 1884 69).
-kosa shell of eggs Vinaya III 3 = MN I 104; AN IV 126, 176; -cheda(ka) one who castrates, a gelder Jāt IV 364, 366; -ja 1. born from eggs SN III 241 (of snakes); MN I 73; Jāt II 53 = V 85; Miln 267.] 2. a bird Jāt V 189; -bhārin bearing his testicles SN II 258 = Vinaya III 100; -sambhava the product of an egg, i.e. a bird Thera 599; -hāraka one who takes or extirpates the testicles MN I 383.
:: Aṇḍaka1 (neuter) = aṇḍa, egg Dhp 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 MN I 286; AN V 265, 283, 293 (gloss kaṇṭakā); Jāt 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. BHS mahārṇava, e.g. Jātakamala 3175) MN I 134; SN I 214; IV 157 (mahā udak°); Snp 173 (figurative for saṁsāra see Paramatthajotikā II 214), 183, 184; Jāt I 119 (°kucchi), 227 (the same); V 159 (mah°); Mahāvaṁsa 5, 60; 19, 16 (mah°). 2. a stream, river Jāt 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.) DN I 223; SN I 136; V 96 (°bīja); Snp 299 (anuto aṇuṁ gradually); Jāt III 12 (= appamattaka); IV 203; Dhammasaṅgani 230, 617 (= kisa); Therīgāthā Commentary 173; Miln 361. Note aṇu is frequently spelled anu, thus usually in compound °matta.
-thūla (aṇuṁthūla) fine and coarse, small and large Dhp 31 (= mahantañ ca khuddakañ ca Dhp I 282), 409 = Snp 633; Jāt IV 192; Dhp IV 184; -matta of small size, atomic, least Snp 431; Vibhaṅga 244, 247 (cf. MN III 134; AN II 22); Dīpavaṁsa IV 20. The spelling is anumatta at DN I 63 = Iti 118; Dhp 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 Snp 146, Paramatthajotikā I 246.
:: Aṅga (neuter) [Vedic aṅga, añc cf. Latin aṅgulus = angle, corner etc., ungulus finger-ring = Skt. 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 Jāt 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 Jāt 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 AN 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 DN 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 DN 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. Jāt I 3 (sabbaṅga-sampanna nagaraṁ a city possessing all marks of perfection); II 207. In enumeration with various numerals: tīhi aṅgehi s. AN I 115; cattāri sotapannassa a. DN III 227 = AN 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) SN I 99 = AN 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) DN I 119, 120. Eight qualities of a king DN I 137. Ten qualities of an Arahant (cf. dasa1 B 2) SN III 83; Khuddakapāṭha IV 10 = Paramatthajotikā I 88; cf. MN 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). AN I 16f. = SN V 101f.; Iti 9. rañño aṅgaṁ an asset or profit for the king MN 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 MN I 492; AN IV 411; Saddhammopāyana 455, 456; iminā p'aṅgena for that reason MN 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; Jāt II 359; Miln 124; -paccaṅga one limb or the other, limbs great and small MN I 81; Jāt 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; Dhp I 390; Therīgāthā Commentary 288; Saddhammopāyana 83 figurative rathassa aṅgapaccaṅga MN I 395; sabbaṅga-paccaṅgāni all limbs Miln 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 MN I 133 (°e ḍaseyya), 366; Jāt 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) DN 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) DN I 9 (see explained at Sumaṅgalavilāsinī I 93); Jāt I 290 (°āya cheka clever in fortune-telling); °ānubhāva the power of knowing the art of signs on the body Jāt II 200; V 284; °pāṭhaka one who is versed in palmistry etc. Jāt II 21, 250; V 458; -vekalla bodily deformity Dhp II 26; -sattha the science of prognosticating from certain bodily marks Sumaṅgalavilāsinī I 92; -sambhāra the combination of parts Miln 28 = SN I 135; Miln 41; -hetuka a species of wild birds, living in forests Jāt VI 538.
:: Aṅgada [cf. Skt. aṅgada; probably aṅga + da that which is given to the limbs] a bracelet Jāt V 9, 410 (citt°, adjective with manifold bracelets).
:: Aṅgadin (adjective) [to aṅgada] wearing a bracelet Jāt V 9.
:: Aṅgaṇa1 (neuter) [cf. Skt. aṅgaṇa and °na; to aṅga ?] an open space, a clearing, Vinaya II 218; Jāt I 109 (= manussānan sañcaraṇa-ṭ-ṭhāne anāvaṭe bhūmibhāge commentary); II 243, 290, 357; Dāṭhāvaṁsa I 27. — cetiy° an open space before a Chaitya Miln 366, Sumaṅgalavilāsinī I 191, 197; Vimāna Vatthu 254. ° rāj° the empty space before the king's palace, the royal square Jāt I 124, 152; II 2; Dhp II 45;
-ṭ-ṭhāna a clearing (in a wood or park) Jāt I 249, 421; -pariyanta the end or border of a clearing Jāt II 200.
:: Aṅgaṇa2 [probably to añj, thus a variant of añjana, q.v.]; a speck or freckle (on the face) AN V 92, 94f. (+ raja). Usually in negative anaṅgaṇa (adjective) free from fleck or blemish, clear, (of the mind) (opposite sāṅgaṇa Snp 279); DN I 76; MN I 24f.; 100 (+ raja); AN II 211; Snp 517 (+ vigata- {7} raja = aṅgaṇānaṁ abhāvā malānañ ca vigamā + ā + Paramatthajotikā II 427), 622 = Dhp 125 (= nikkilesa Dhp III 34); Dhp 236, 351; past participle 60; Nettipakaraṇa 87.
:: Aṅgāra (masculine neuter) [Vedic aṅgāra] charcoal, burning coal, embers AN III 97, 380, 407; Jāt I 73; III 54, 55; V 488; Snp 668; Saddhammopāyana 32. kul° the charcoal of the family, a squanderer SN IV 324 (see under kula).
-kaṭāha a pot for holding burning coal, a charcoal pan Sumaṅgalavilāsinī I 261; -kapalla an earthenware pan for ashes Dhp I 260; as 333; Vimāna Vatthu 142; -kammakara a charcoal burner Jāt VI 209; -kāsu a charcoal pit MN I 74, 365; Theri 491; Jāt I 233; Snp 396; Therīgāthā Commentary 288; Dhp I 442; Saddhammopāyana 208; -pacchi a basket for ashes Dhp IV 191; -pabbata the mountain of live embers, the glowing mount (in Niraya) AN I 141; Miln 303; Peta Vatthu Commentary 221 (°āropaṇa); Saddhammopāyana 208; -maṁsa roast meat Mahāvaṁsa 10, 16; -masi ashes Dhp III 309; -rāsi a heap of burning coal Jāt III 55.
:: Aṅgāraka (adjective) [cf. Skt. aṅgāraka] like charcoal, of red colour, name of the planet Mars Sumaṅgalavilāsinī I 95; cf. Jāt I 73.
:: Aṅgārika a charcoal-burner Jāt VI 206 (= aṅgāra-kammakara Jāt VI 209).
:: Aṅgārin (adjective) [to aṅgāra] (burning) like coal, of bright red colour, crimson Thera 527 = Jāt 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) Theri 297 (= Therīgāthā Commentary 226).
:: Aṅgula [Vedic aṅgula, literally "limblet" see aṅga for etymology 1. A finger or toe MN I 395 (vaṅk'aṅgulaṁ karoti to bend the fingers, varia lectio aṅguliṇ); AN III 6 (the same); Jāt 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°); Dhp III 127 (ek°).
-aṭṭhi (? cf. aṅga-laṭṭhi) fingers (or toes) and bones Sumaṅgalavilāsinī I 93; -aṅguli fingers and toes Dhp III 214; -antarikā the interstices between the fingers Vinaya III 39; Miln 180; Dhp III 214.
:: Aṅguleyyaka (neuter) [cf. Skt. 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 Jāt II 444 (= nikkha).
:: Aṅgulika (neuter) [= aṅgulī] a finger Jāt III 13 (pañc°); V 204 (vaṭṭ° = pavāḷ° aṅkurasadisā vaṭṭaṅgulī Jāt V 207). See also pañcaṅgulika.
:: Aṅgulī and Anguli ￼ (thus always in compounds) (feminine) [Vedic aṅgulī and °i; see aṅga] a finger AN IV 127; Snp 610; Jāt III 416; IV 474; V 215 (vaṭṭ° with rounded fingers); Miln 395; Dhp II 59; IV 210; Paramatthajotikā II 229.
-patodaka nudging with the fingers Vinaya III 84 = IV 110; DN I 91 = AN IV 343; -pada finger-mark AN IV 127 = SN III 154; -poṭha snapping or cracking the fingers Jāt V 67; -muddikā a signet ring Vinaya II 106; Jāt IV 498; V 439, 467; -saṅghaṭṭana° = poṭha Sumaṅgalavilāsinī I 256.
:: Aṅguṭṭha [cf. Skt. anguṣṭha, see etymology under aṅga 1. the thumb Vinaya III 34; Miln 123; Peta Vatthu Commentary 198. 2. the great toe Jāt II 92; Mahāvaṁsa 35, 43.
-pada thumb-mark AN IV 127 = SN III 154; -sineha love drawn from the thumb, i.e. extraordinary love Peta Vatthu III 52, cf. Peta Vatthu Commentary 198.
:: Aṅguṭṭhaka = aṅguṭṭha Jāt IV 378; V 281; pād° the great toe SN V 270.
:: Aṅka1 = aṅga, sign, mark, brand Miln 79; °karana branding Jāt 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 Jāt 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; DN II 19 (aṅke pariharati to hold on one's lap or carry on one's hips), 20 (nisīdāpeti seat on one's lap); MN II 97 (aṅkena vahitvā); Thera 299; Jāt I 262 (aṅke nisinna); II 127, 236; VI 513; Dhp I 170 (aṅkena vahitvā) Peta Vatthu Commentary 17 (nisīdāpeti).
:: Aṅketi [denominative from aṅka1] to mark out, brand Jāt I 451 lakkhaṇena); II 399, — past participle aṅkita, q.v.
:: Aṅkita [past participle of aṅketi] marked, branded Jāt I 231 (cakkaṅkitā satthu padā); II 185 (°kaṇṇaka with perforated ears).
:: Aṅkola [dialect for aṅkura] a species of tree Alaṅgium Hexa petalum Jāt VI 535. cf. next.
:: Aṅkolaka = ankola Jāt IV 440; V 420.
:: Aṅkura [cf. Skt. aṅkura, to aṅka a bend = a tendril etc.] a shoot, a sprout (literal or figurative) Jāt II 105; VI 331 (Buddh° an ascent Buddha), 486; Dhammasaṅgani 617 (°vaṇṇa); Miln 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 Jāt 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); Jāt 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 DN II 266 (nāga). See also aṅkusaka.
-gayha (the art) how to grasp and handle an elephant-driver's hook MN II 94 (sippa); -gaha an elephant-driver Dhp 326.
:: Aṅkusaka [see aṅka2, cf. aṅkusa 1. A crook for plucking fruit Jāt III 22. 2. An elephant-driver's hook Jāt III 431.
-yattha a crooked stick, alpenstock, staff (of an ascetic) Jāt II 68 (+ pacchi).
:: Añcati Jāt I 417, read añchati (see next).
:: Añchati [in meaning = ākaḍḍhati, which latter is also the Skt. gloss (ākārṣayati) to the Jāt in Prākrit añchāvei = añchati: see Morris, JPTS 1893, 60] to pull, drag, pull along, to turn on a lathe DN II 291 (bhamakāro dīghaṁ a., where K has note: añjanto ti pi acchanto ti pi pātho) = MN I 56 (vv.ll. page 532 acch° and añj°); Thera 750 (añcāmi Text, varia lectio aññāmi). Añchati should also be read at Jāt 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 Snp 240; all mss at 239 have asamāna. Paramatthajotikā II 284 explains by āhārayamāna.
:: Añja (adverb) [original imperative of añjati1; cf. Skt. anjasā (instrumental)] pull on! go on! gee up! Jāt I 192.
:: Añjali [cf. Skt. 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; DN I 118; Snp 352; Snp p 79. (b.) °ṁ paggaṇhāti to perform the AN salutation Jāt I 54; Dhp 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 Snp 1023; Jāt I 17; Peta Vatthu Commentary 50, and añjalikata the same Peta Vatthu II 1220. cf. pañjali
-kamma respectful salutation, as above AN I 123; II 180; IV 130; Vimāna Vatthu 788, 8316; Dhp I 32; -karaṇīya (adjective) that is worthy of being thus honoured DN III 5; AN II 34; III 36; IV 13f.; Iti 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); DN I 7, 12; Sumaṅgalavilāsinī I 98 (khār°); 284; Dhp III 354 (akkhi° eye-salve). 2. glossy, jet-black Jāt I 194; II 369; V 416. The reading añjana at AN IV 468 is wrong, it should be corrected into thanamajjanamattaṁ. See also pacc°. In meaning collyrium box at Theri 413 (= añjana-nāḷi Therīgāthā Commentary 267); Dhp II 25.
-akkhiha with anointed eyes Thera 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) Jāt I 331; -vaṇṇa of the colour of collyrium, i.e. shiny, glossy, dark, black DN II 18 (lomāni); Jāt 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; Jāt III 419.
:: Añjanī (feminine) [from añjana] a box for ointment, a collyrium pot Vinaya I 203, 204; II 135; IV 168; MN II 65 = Thera 773.
:: Añjasa [Sanskrit āñjasa (?). cf. ārjava = Pāḷi ajjava, see añjati1 and añjaya] straight, straight-forward (of a road) DN I 235; Jāt I 5; Theri 99; Vimāna Vatthu 5020 (cf. Vimāna Vatthu 215); Vimāna Vatthu 84 (= akuṭila); Mahāvaṁsa 25, 5; Miln 217; Saddhammopāyana 328, 595. cf. pañjasa.
:: Añjati1 [= Skt. ṛñjati, ṛjyati to stretch, pull along, draw out, erect; cf. Skt. 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 [= Skt. añjayati, causative of anakti to smear etc.; cf. Skt. añji ointment, ājya butter; Latin unguo to anoint, unguentum ointment; Old High German ancho = German anke butter] to smear, anoint, paint SN II 281; Jāt IV 219 (akkhīni añjetvā, varia lectio añcitvā). Causative II añjāpeti Dhp I 21. Past participle añjita (q.v.).
:: Añjaya (adjective) [from añjati1] straight Jāt 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 Jāt 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 as 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); Snp 459, 789, 904; Dhp 158 (opposite attānaṁ), 165; Jāt I 151 (opposite attano); II 333 (aññaṁ vyākaroti give a different answer). 2. Another one, a second; neuter else, further Snp 1052 (= uttariṁ neuter Cullaniddesa 17); else Jāt I 294. Aññaṁ kiñci (indefinite) anything else Jāt I 151. yo añño every other, whoever else Jāt I 256. 3. Aññe (plural) (the) others, the rest Snp 189, 663, 911; Dhp 43, 252, 355; Jāt 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; Miln 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 Dhp 165. (b.) aññamañña (cf. BHS añyamañya Mahāvastu II 436), as pronoun: n'ālaṁ aññamaññassa sukhāya vā dukkhāya vā DN I 56 = SN III 211. n'aññamaññassa dukkhaṁ iccheyya do not wish evil to each other Snp 148. daṇḍehi aññamaññaṁ upakka manti (Approach each other) MN I 86 = Cullaniddesa 199. °ṁ agāravo viharati AN III 247. dve janā °ṁ ghātayiṁsu (slew each other) Jāt I 254. Aññamaññaṁ hasanti Jāt V 111; °ṁ musale hantvā Jāt V 267. °ṁ daṇḍābhigāṭena Peta Vatthu Commentary 58; or adjective: aññamaññaṁ veraṁ bandhiṁsu (established mutual enmity) Jāt II 353; °ṁ piyasaṁvāsaṁ vasiṁsu Jāt II 153; aññamaññaṁ accayaṁ desetvā (their mutual mistake) Dhp I 57; or adverb dve pi aññamaññaṁ paṭibaddha-citta ahesuṁ (in love with each other) Jāt III 188; or °-: aññamañña-paccaya mutually dependent, interrelated Paṭisambhidāmagga II 49, 58. (commentary) aññoñña (°-) Jāt 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 DN I 157; MN I 430; AN V 193; aññā va saññā bhavissati añño attā DN 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); DN I 57 (vyākāsi gave the opposite or contradictory reply); Miln 171 (aññaṁ kayiramānaṁ aññena sambharati). anañña (1) not another, i.e. the same, self-same, identical MN I 256 (= ayaṁ). (2) not another, i.e. alone, by oneself, oneself only Snp 65 (°posin; past participle paraṁ) = Mahāniddesa 4, cf. Cullaniddesa §36. (3) not another, i.e. no more, only, alone Snp 106 (dve va gatiyo bhavanti anaññā: and no other or no more, only two). See also under compounds
-ādisa different Jāt VI 212, °tā difference Peta Vatthu Commentary 243; -khantika acquiescing in different views, following another {14} faith (see khantika) DN I 187; MN I 487; -titthiya an adherent of another sect, a non-Buddhist.; DN III 115; MN I 494, 512; SN II 21, 32f., 119; III 116f.; IV 51, 228; V 6, 27f.; AN I 65, 240; II 176; IV 35f.; Vinaya I 60; Jāt I 93; II 415; -diṭṭhika having different views (combined with añña-khantika) DN I 187; MN 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°) Snp 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; Dhp III 352, 381; °tā distraction, absentmindedness Dhp I 181; -saraṇa (an°) not betaking oneself to others for refuge, i.e. of independent, sure knowledge SN III 42 = V 154; -sita dependent or relying on others Snp 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 DN I 91; II 284; Snp 828 (na h'aññadatth'atthi pasaṁsa-lābhā, explained Paramatthajotikā II 541 as na hi ettha pasaṁsa-lābhato añño attho atthi, cf. also Mahāniddesa 168); Miln 133; Vimāna Vatthu 58; Peta Vatthu Commentary 97, 114.
-dasa sure-seeing, seeing everything, all pervading DN I 18; III 135, 185; AN II 24; III 202; IV 89, 105; Iti 15.
:: Aññadā (adverb) [añña + dā, cf. kadā, tadā, yadā] at another time, else, once SN IV 285; Jāt V 12; Dhp 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. Snp 35, 210; Iti 103; Dhp 137, 157; Jāt I 221, 253; II 132 etc. dev'aññatara a certain god, i.e. any kind of god SN IV 180 = AN IV 461.
:: Aññathatta (neuter) [aññathā + tta] 1. change, alteration SN III 37; IV 40; AN I 153; III 66; Kathāvatthu 227 (= jarā commentary, cf. Points of Controversy 5 note 2); Miln 209. 2. difference Jāt I 147; Iti 11. 3. erroneous supposition, mistake Vinaya II 2; SN III 91; IV 329. 4. fickleness, change of mind, doubt, wavering, MN I 448, 457 (+ domanassa); Jāt I 33 (cittaṁ); Peta Vatthu Commentary 195 (cittassa).
:: Aññathā (adverb) [añña + thā] in a different manner, otherwise, differently SN I 24; Snp 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 AN II 10; Iti 9 = 94; Snp 729, 740, 752; (2) a state of difference; i.e. change, alteration, unstableness D I 36; SN II 274; III 8, 16, 42; Vibhaṅga 379; -bhāvin based on difference SN III 225f.; IV 23f., 66f.; an° free from difference Vinaya I 36.
:: Aññatra (adverb) [anya + tra, see also aññattha] elsewhere, somewhere else Jāt V 252; Peta Vatthu IV 162. In compounds also = añña°, e.g. aññatra-yoga (adjective) following another discipline DN I 187; MN I 487. — as preposition with ablative (and instrumental) but, besides, except, e.g. a. iminā tapo-pakkamena DN I 168; kiṁ karaṇīyaṁ a. dhamma-cariyāya SN I 101; ko na aññatra-m-ariyehi who else but the nobles Snp 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 DN I 90 (vusitavā-mānī k. a. avusitattā); SN I 29 (k. a. adassanā except from blindness); Snp 206 (the same).
:: Aññattha (adverb) [from añña = aññatra, adverb of place, cf. kattha, ettha] somewhere or anywhere else, elsewhere (either place where or whereto) Jāt I 291; II 154; as 163; Dhp 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) MN I 445; SN I four (sammad°), 24 (aññāya nibbuta); II 221; V 69, 129 (diṭṭh'eva dhamme), 133, 237; AN III 82, 143, 192; V 108; Iti 39f., 53, 104; Dhp 75, 96; Khuddakapāṭha VII 11; Miln 334. — aññaṁ vyākaroti to manifest ones Arahantship (by a discourse or by mere exclamation) Vinaya I 183; SN II 51f., 120; IV 139; V 222; Jāt I 140; II 333. See also Arahatta.
-atthika desirous of higher knowledge Peta Vatthu IV 114; -ārādhana the attainment of full insight MN I 479; -indriya the faculty of perfect knowledge or of knowledge made perfect DN III 219; SN V 204; Iti 53; past participle 2; Dhammasaṅgani 362, 505, 552; Nettipakaraṇa 15, 54, 60; -citta the thought of gnosis, the intention of gaining Arahantship SN II 267; AN III 437; -paṭivedha comprehension of insight Vinaya II 238; -vimokkha deliverance by the highest insight Snp 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 Dhp III 106.
:: Aññāta1 [past participle of ājānāti, q.v.] known, recognised Snp 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)" DN III 219; SN V 204; Iti 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 AN III 175f.; Thera 953.
:: Aññāta2 [a + ñāta] unknown, see ñāta.
:: Aññātaka1 [a + ñātaka, cf. Skt. ajñāti] he who is not a kinsman Dhp I 222.
:: Aññātaka2 (adjective) [denominative of aññāta2] unknown, unrecognisable, only in phrase °vesena in unknown form, in disguise Jāt I 14; III 116; V 102.
:: Aññātar [agent noun to ājānāti] one who knows, a knower of DN II 286; MN I 169; SN 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 AN III 192. See ājānāti.
:: Aññāya [gerund of ājānāti, q.v. for detail] recognising knowing, in the conviction of SN I 24; AN III 41; Dhp 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, as 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 Skt. 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 AN III 187 (apaviyūhitvā, vv.ll. °bbūhitvā); Jāt I 265 (paṁsuṁ). — causative °byūhāpeti to make remove or brush Jāt 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. Jāt III 342; SN II 95 (kāyassa ācayo pi apacayo pi); AN IV 280 = Vinaya II 259 (opposite ācaya); Jāt 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) AN V 243, 277; Dhammasaṅgani 277, 339, 505, 1014; Vibhaṅga 12, 16f.; Nettipakaraṇa 87 (cf. Kathāvatthu 156).
:: Apacāra [from apa + car, cf. Skt. apa- and abhi-carati] falling off, fault, wrong doing Jāt VI 375.
:: Apacāyana (neuter) [abstract from apa + cāy, which is itself a derived from ci, cināti] — honouring, honour, worship, reverence Jāt 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 DN I 91 (pūjeti + a.); Jāt III 82. potential apace (for apaceyya, may be taken to apacināti 2) AN IV 245; Therīgāthā Commentary 72 (here to apacināti 1), — past participle apacita (q.v.).
:: Apacāyika (adjective) [from *apacāya, cf. BHS apacāyaka Mahāvastu I 198; Divyāvadāna 293] — honouring, respecting Jāt IV 94 (vaddha°, cf. vaddhapacāyin); Peta Vatthu II 78 (jeṭṭha°); IV 324 (the same). In BHS the corresponding phrase is jyeṣṭhapacayaka.
:: Apacāyin (adjective) [from *apacāya; cf. apacāyika] honouring, paying homage, revering Snp 325 (vaddha° = vaddhānaṁ apaciti karaṇena Paramatthajotikā II 332) = Dhp 109; Jāt I 47, 132, 201; II 299; V 325; Miln 206; Saddhammopāyana 549.
:: Apacca [Vedic apatya neuter; derived from apa] offspring, child DN I 90 (bandhupāda° cf. muṇḍaka), 103 (the same); SN I 69 (an°) Snp 991; Sumaṅgalavilāsinī I 254.
:: Apaccakkha (adjective) [a + paṭi + akkha] unseen; in instrumental feminine apaccakkhāya as adverb without being seen, not by direct evidence Miln 46 f.
:: Apacchapurima (adjective) [a + paccha + purima] "neither after nor before", i.e. at the same time, simultaneous Jāt III 295.
:: Apacināti [apa + cināti] 1. [in meaning of Skt. apacīyate cf. Pāḷi upaciyyati passive of upacināti] to get rid of, do away with, (cf. apacaya), diminish, make less SN III 89 (opposite ācināti); Thera 807; Jāt IV 172 (apacineth'eva kāmāni = viddhaṁseyyatha commentary). Here belong probably preterit 3rd plural apaciyiṁsu (to be read for upacciṁsu) at Jāt 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); MN I 324 (see detail under apaviṇāti) Thera 186 (gerundive apacineyya to be honoured); Jāt V 339 (anapacinanto for Text anupacinanto, varia lectio anapavinati). — past participle apacita (q.v.).
:: Apacita [past participle of apacayati or apacināti] honoured, worshipped, esteemed Thera 186; Jāt II 169; IV 75; Vimāna Vatthu 510 (= pūjita Vimāna Vatthu 39); 3511 (cf. Vimāna Vatthu 164); Miln 21.
:: Apaciti (feminine) [Vedic apaciti in different meaning, viz. expiation] honour, respect, esteem, reverence Thera 589; Jāt I 220; II 435; III 82; IV 308; VI 88; Miln 180, 234 (°ṁ karoti), 377 (pūjana + a.); Paramatthajotikā II 332 (°karaṇa). cf. apacāyana.
:: Apadāna (neuter) 1. [= Skt. apadāna] removing, breaking off, DN III 88. 2. [= Skt. avadāna cf. ovāda] advice, admonition, instruction, morals Vinaya II 4 (an° not taking advice), 7 (the same) MN I 96; AN V 337f. (saddhā°) Thera 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 DB II 3. — cf. also pariyāpadāna.
:: Apadesa [cf. Skt. apadeśa 1. reason, cause, argument MN I 287 (an°). 2. statement, designation Peta Vatthu Commentary 8. 3. pretext Jāt III 60; IV 13; Peta Vatthu Commentary 154. Thus also apadesaka Jāt VI 179.
:: Apadhāreti [causative of apa + dhṛ, cf. Skt. ava-dhārayati, but also BHS apadhārayati Divyāvadāna 231] to observe, request, as Therīgāthā Commentary 16.
:: Apadisa [from apa + diś] reference, testimony, witness Dhp II 39.
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:: Apadisati [apa + disati] to call to witness, to refer to, to quote Vinaya III 159; Jāt I 215; III 234; IV 203; Miln 270; Dhp 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 Dhp 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 Iti 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); Jāt 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 Jāt II 34.
:: Apaharaṇa (neuter) = apahara Miln 195.
:: Apaharati [apa + hṛ] to take away, remove, captivate, rob Jāt III 315 (preterit apahārayiṁ); Miln 413; Sumaṅgalavilāsinī I 38.
:: Apahattar [agent noun to apaharati] one who takes away or removes, destroyer MN I 447 = Kathāvatthu 528.
:: Apajaha (adjective) [a + pajaha] not giving up, greedy, miserly AN III 76 (varia lectio apānuta; commentary explains (a)vaḍḍhinissita mānatthaddha).
:: Apajita (neuter) [past participle of apa + ji] defeat Dhp 105.
:: Apajjhāyati [apa + jhāyati1; cf. Skt. abhi-dhyāyati] to muse, meditate, ponder, consider MN I 334 (nijjhāyati + a.); III 14 (the same).
:: Apakaḍḍhati [apa + kaḍḍhati, cf. Skt. apa-karṣati] to draw away, take off, remove DN I 180; III 127; Dhp II 86. Causative apakaḍḍhāpeti Jāt I 342; IV 415; Miln 34. — cf. apakassati; and see pakattheti.
:: Apakantati [apa + kantati, Skt. ava + kṛntati] to cut off Theri 217 (gale = gīvaṁ chindati Therīgāthā Commentary 178; Kern, Toevoegselen corrects to kabale a.).
:: Apakaroti [apa + karoti, cf. Skt. apakaroti and apakṛta in same meaning] to throw away, put off; hurt, offend, slight; possibly in reading Text apakiritūna at Theri 447 (q.v.). — past participle apakata (q.v.). cf. apakāra.
:: Apakassati [Sanskrit apa- and ava-kaṛṣati, cf. apakaḍḍhati] to throw away, remove Snp 281 (varia lectio and Paramatthajotikā II ava°; explained by niddhamati and nikkaḍḍhati Paramatthajotikā II 311). — gerund apakassa Snp II 198 = Miln 389. See also apakāsati.
:: Apakata [past participle of apakaroti] put off, done away, in ājīvikāpakata being without a living MN I 463 (the usual phrase being °apagata); Miln 279 (the same). At Iti 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. Skt. apakāra and apakaroti] injury, mischief; one who injures or offends Dhp 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. AN III 145 and see avapakāsati. The reading at the same passage at AN V 74 is avakassati (combined with vavakassati, where Vinaya II 204 has avapakāsati), which is much to be preferred (see vavakassati).
:: Apakiritūna at Theri 447 Text (reading of commentary is abhi°) is explained Therīgāthā Commentary 271 to mean apakiritvā chaḍḍetvā throwing away, slighting, offending. The correct etymology = Skt. 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. Skt. apakramati, apa + kram] to go away, depart, go to one side Jāt 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 Jāt V 4), or "not selfish, not hard, generous" (as inferred from combination with amakkhin and amaccharin), or "brave, fearless, energetic" (= apalāyin) DN 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); Jāt 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 Skt. ava-lehana] — licking off, in compound hatthāpalekhana "hand-licking" (i.e. licking one's hand after a meal, the practice of certain ascetics) MN 177 (with varia lectio hatthāvalekhana MN I 535; Trenckner compares BHS 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 Skt. avalihati] to lick off Puggalapaññatti 231 (hatthaṁ).
:: Apalepa in "so'palepapatito jarāgharo" at Theri 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 Jāt III 381 (°bodha); Miln 388; Dhp 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 MN I 557 (varia lectio for apaciṇāti, where Jāt V 339 commentary has avaloketi); Miln 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); MN I 337; SN III 95 (bhikkhusaṅghaṁ anapaloketvā without informing the Saṅgha); Jāt VI 298 (vājānaṁ); Dhp I 67, — past participle apalokita (q.v.). See also apalokana and °lokin.
:: Apalokin (adjective) [Sanskrit avalokin] "looking before oneself", looking at, cautious Miln 398.
:: Apalokita [past participle of apaloketi; Skt. avalokita 1. Asked permission, consulted SN III 5. 2. (neuter) permission, consent, MN I 337 (Nāgāpalokitaṁ apalokesi). 3. (neuter) and especially of Nibbāna SN IV 370.
:: Apamāra [Sanskrit apasmāra] epilepsy Vinaya I 93. cf. apasmāra.
:: Apamārika (adjective) [cf. Skt. apasmārin] epileptic Vinaya IV 8, 10, 11.
:: Apanamati [semantically doubtful] to go away Snp 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) MN I 386; SN I 28.
:: Apanāmeti [causative from apanamati 1. to take away, remove MN I 96 = AN I 198 (kathaṁ bahiddhā a. carry outside); Khuddakapāṭha VIII 4 (= aññaṁ ṭhānaṁ gameti Paramatthajotikā I 220). 2. [= Skt. ava-namati] to bend down, lower, put down Vinaya II 208 (chattaṁ); SN I 226 (the same); Jāt II 287 (the same, varia lectio apa netvā); DN I 126 (hatthaṁ, for salute).
:: Apaneti [apa + nī] to lead away, take or put away, remove Jāt I 62, 138; II 4, 155 (preterit apānayi) III 26; Miln 188, 259, 413; Peta Vatthu Commentary 41, 74, 198 (= harati) Saddhammopāyana 63. passive apanīyati SN I 176, — past participle apanīta (q.v.).
:: Apanidahati (and apanidheti) [apa + ni + dhā, cf. Vedic apadhā hiding-place; Skt. 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 SN IV 351f.
:: Apanudana and Apanūdana (neuter) [Sanskrit apanodana, from apanudati] — taking or driving away, removal Vinaya II 148 = Jāt I 94 (dukkha°); Snp 252 (the same); Peta Vatthu Commentary 114 (the same).
:: Apanudati and Apanudeti [apa + nud, cf. Vedic apanudati and causative Skt. apanodayati] to push or drive away, remove, dispel; present apanudeti Miln 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 DN II 223. See also derivation apanudana.
:: Apanuditar [agent noun from apanudati, Skt. apanoditṛ] remover, dispeller DN 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 MN I 401, 411; AN V 85, 294, 296; Jāt I 104 (where explained as ekaṁsika aviruddha niyyānika).
:: Apaṅga (apāṅga) [Sanskrit apāṅga] the outer corner of the eye Jāt 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 Jāt 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) DN III 190 (°pajā another, i.e. future generation); Snp 791, 1089 (n'); Jāt 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 DN III 128. — neuter aparaṁ what follows i.e. future state, consequence; future Vinaya I 35 (nāparaṁ nothing more); Snp 1092 (much the same as punabbhava, cf. Cullaniddesa §61). Cases adverbially; aparaṁ (accusative) further, besides, also Jāt I 256; III 278; often with other particles like athaparaṁ and further, moreover Snp 974; and puna c'aparaṁ Iti 100; Miln 418 (so read for puna ca paraṁ) and passim; aparam pi Vism 9. — aparena in future DN III 201. — Repeated (reduplicative formation) aparāparaṁ (local) to and fro Jāt I 265, 278; Peta Vatthu Commentary 198; (temporal) again and again, off and on Jāt II 377; Miln 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 Jāt V 471; Miln 292 (janapada). (b.) future DN I 30 (°kappika, cf. Sumaṅgalavilāsinī I 118); MN II 228 (°ānudiṭṭhi thought of the future); SN III 46 (the same); -āpariya (from aparāpara) ever-following, successive, continuous, everlasting; used with reference to kamma Jāt V 106; Miln 108; -bhāga the future, literally a later part of time, only in locative aparabhāge at a future date, later on Jāt I 34, 262; IV 1; Vimāna Vatthu 66.
:: Aparaddha [past participle of aparajjhati] missed (with accusative), gone wrong, failed, sinned (against = locative) DN I 91, 103, 180; SN I 103 (suddhi-maggaṁ); Thera 78; Snp 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; Jāt V 68; VI 367; Miln 189; Peta Vatthu Commentary 263, — past participle aparaddha and aparādhita (q.v.).
:: Aparajju (adverb) [Sanskrit apare-dyus] on the following day Vinaya II 167; SN I 186; Miln 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; AN IV 108, 112 (tila-mugga-māsā°; opposite sāli-yavaka etc.); Cullaniddesa §314 (aparaṇṇaṁ nāma sūpeyyaṁ); Jāt V 406 (°jā = hareṇukā, pea); Miln 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.); DN I 110 (the same); MN II 41; MN I 491; SN III 83; Sumaṅgalavilāsinī I 278 (= nāssa paro paccayo).
:: Aparādha [from apa + rādh] sin, fault, offence, guilt Jāt I 264 (nir°); III 394; IV 495; Vimāna Vatthu 69; Peta Vatthu Commentary 87, 116.
:: Aparādhika (adjective) [from aparādha, cf. Skt. aparādhin] guilty, offending, criminal Jāt II 117 (vāja°); Miln 149 (issara°), 189 (Aparādhikatā).
:: Aparādhita [past participle of aparādheti, causative of apa + rādh; cf. aparaddha] transgressed, sinned, failing Jāt V 26 (so read for aparadh'ito).
:: Aparājita (adjective) [Vedic aparājita; a + parājita] unconquered Snp 269; Jāt I 71, 165.
:: Aparāyin (adjective) [a + parāyin, cf. parāyana] having no support Jāt III 386 (feminine °ī; commentary appatiṭṭhā appaṭisaraṇā).
:: Apasakkati [apa + sakkati] to go away, to go aside Jāt 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 Skt. apasavyaṁ karoti to go on the right side" (Morris JPTS 1886, 127). — See apavyāma.
:: Apasāda [from apa + sad] putting down, blame, disparage MN III 230.
:: Apasādeti [causative of apa + sad] 1. to refuse, decline Vinaya IV 213, 263; Jāt V 417 (= uyyojeti). 2. to depreciate, blame, disparage Vinaya III 101; MN III 230 (opposite ussādeti); Sumaṅgalavilāsinī I 160, — past participle apasādita (q.v.).
:: Apasādita [past participle of apasādeti] blamed, reproached, disparaged SN II 219; Paramatthajotikā II 541.
:: Apasmāra [Sanskrit apasmāra, literally want of memory, apa + smṛ] epilepsy, convulsion, fit Jāt 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; Jāt I 214; Peta Vatthu Commentary 189, — past participle apassita (q.v.). — See also avasseti.
:: Apassaveya [cf. Skt. 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) MN I 78; Jāt I 493; III 235.
-sāppassaveya with a headrest Jāt IV 299; -pīṭhaka a chair with a headrest Jāt III 235.
:: Apassena (neuter) [from apassati] a rest, support, dependence MN III 127 (°ka); DN III 224 (cattāri apassanāni); as adjective caturāpassena one who has the fourfold support viz. saṅkhāy'ekaṁ paṭisevati, adhivāseti, parivajjeti, vinodeti AN 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 Jāt II 69 (tālamūlaṁ = nissāya ṭhita commentary). 2. depending on, trusting in (with accusative or locative) Vimāna Vatthu 101 (parāgāraṁ = nissita Vimāna Vatthu 101); Jāt IV 25 (balamhi = balaṁissita). See also avassita.
:: Apassyika (adjective) [from apassaveya; cf. Skt. apāśrayin] reclining on, in kaṇṭaka° one who lies on a bed of thorns (see kaṇṭaka) MN I 78; Jāt 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 Dhp 149 (= chaḍḍita Dhp III 112).
:: Apattha2 2nd plural preterit of pāpuṇāti (q.v.).
:: Apatthaṭa = avatthaṭa covered Thera 759.
:: Apatthita and Apatthiya see pattheti.
:: Apaṭṭhapeti [causative from apa-tiṭṭhati, cf. Skt. apa + sthā to stand aloof] — to put aside, leave out, neglect Jāt IV 308; V 236.
:: Apavadati [apa + vadati] to reproach, reprove, reject, despise DN I 122 (= paṭikkhipati Sumaṅgalavilāsinī I 290); SN 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 Miln 324 (kaddamaṁ).
:: Apavattati [apa + vṛt, cf. Latin āverto] to turn away or aside, to go away Jāt IV 347 (varia lectio apasakkati).
:: Apavāda ￼ [DPL]: Blame, abuse.
:: Apaviddha [past participle of apavijjhati, Vedic apa + vyadh] thrown away, rejected, discarded, removed SN I 202; III 143; Snp 200 (susānasmiṁ = chaḍḍita Paramatthajotikā II 250); Thera 635 = Dhp 292 (= chaḍḍita Dhp III 452); Peta Vatthu III 82 (susānasmiṁ; so read for Text apaviṭṭha); Jāt I 255; III 426; VI 90 (= chaḍḍita commentary). Saddhammopāyana 366.
:: Apaviṇāti is probably misreading for apaciṇāti (see apac° 2). As varia lectio at Jāt 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 MN I 324, where Trenckner unwarrantedly assumes a special root veṇ (see "Notes" page 781), but the vv.ll. to this passage (see MN 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 SN 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 Dhp II 36); Dhp 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 DN I 9 (opposite upa°); Sumaṅgalavilāsinī I 95.
:: Apayāti [Sanskrit apayāti, apa + yā] to go away Jāt VI 183 (apāyāti metri causa; explained by commentary as apagacchati palāyati). — causative apayāpeti [Sanskrit apayāpayati] to make go, drive away, dismiss MN III 176; SN II 119.
:: Apābhata [past participle of apa + ā + bhṛ cf. Vedic apa-bharati, but Latin aufero to ava°] taken away, stolen Jāt 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 SN III 84; Iti 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 Jāt 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 = Jāt II 146 (where see explanation.). spelled apada(ka) at Iti 87 (varia lectio apāda).
:: Apāhata [past participle of apa + hṛ] driven off or back, refuted, refused Snp 826 (°smiṁ = apasādite vade Paramatthajotikā II 541).
:: Apākatika (adjective) [a + pākata + ika] not in proper or natural shape, out of order, disturbed Dhp II 7. cf. appakāra.
:: Apākaṭatā (feminine) [a + pākaṭa + tā] unfitness Miln 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) SN I 33 (Mrs Rhys Davids translates "leaning board"); Jāt 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 Jāt V 243.
:: Apāpaka (adjective) [a + pāpaka] guiltless, innocent feminine °ikā Vimāna Vatthu 314; 326.
:: Apāpata (adjective) [apa + ā + pata] falling down into (with accusative) Jāt 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 SN I 137 has avāpur°, Text, but varia lectio apāpur°); Vimāna Vatthu 6427 (apāpuranto amatassa dvāraṁ, explained at Vimāna Vatthu 284 by vivaranto); Iti 80 (apāvuṇanti a. dv. As Text conj., with varia lectio apānumanti, apāpurenti and apāpuranti), — past participle apāruta (q.v.). — passive apāpurīyati [cf. BHS apāvurīyati Mahāvastu II 158] to be opened MN III 184 (varia lectio avā°); Jāt I 63 (avā°); Theri 494 (apāpuṇitvā). See also avāpurati.
:: Apāpuraṇa (neuter) [from apāpurati] A key (to a door) Vinaya I 80; III 119; MN III 127. See also avāpuraṇa.
:: Apāra (neuter) [a + pāra] 1. the near bank of a river Jāt III 230 (+ atiṇṇaṁ, commentary paratīraṁ atiṇṇaṁ). 2. (figurative) not the further shore (of life), the world here, i.e. (opposite pāraṁ = Nibbāna) Snp 1129, 1130; Cullaniddesa §62; Dhp 385 (explained as bāhirāni cha āyatanāni Dhp IV 141). See pāra and cf. avara.
:: Apāraṇeyya (adjective) [gerund of para neti + a°] that which cannot be achieved, unattainable Jāt VI 36 (= apāpetabba).
:: Apāruta [Sanskrit apāvṛta, past participle of apāpurati] open (of a door) Vinaya I 7 = MN I 169 (apārutā tesaṁ amatassa dvārā); DN I 136 (= vivaṭa-dvāra Sumaṅgalavilāsinī I 297); Jāt 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 Jāt 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 Thera 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 Dhp 211 (piya° = viyoga Dhp III 276). 2. loss (of property) DN III 181, 182; AN II 166; IV 283; Jāt III 387 (atth°). 3. leakage, out flow (of water) DN I 74; AN II 166; IV 287. 4. lapse, falling away (in conduct) DN 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 DN I 82; III 111; AN I 55; Iti 12, 73; Cullaniddesa under kāya; and frequent elsewhere. — apāya-duggati-vinipāta as attribute of saṁsāra SN II 92, 232; IV 158, 313; V 342; opposed to khīṇāpāya-duggati-vinipāta of an Arahant AN IV 405; V 182f. — See also following passive: MN III 25 (anapāya); Snp 231; Theri 63; Jāt 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 Dhp III 175; cf. °gamanīya the same Paṭisambhidāmagga I 94, °gamanīyatā Jāt IV 499; -mukha "facing ruin", leading to destruction (= vināsa-mukha Sumaṅgalavilāsinī I 268), usually as neuter "cause of ruin" DN I 101 (cattāri apāya-mukhāni); III 181, 182 (cha bhogānaṁ a°-mukhāni, i.e. causes of the loss of one's possessions); AN II 166; IV 283, 287; -samudda the ocean of distress Dhp III 432; -sahāya a spendthrift companion DN III 185.
:: Apāyika (adjective) [also as āpāyika (q.v.); from apāya] belonging to the apāyas or states of misery DN I 103; III 6, 9, 12; Iti 42; Peta Vatthu Commentary 60 (dukkha).
:: Apāyin (adjective) [from apāya] going away Jāt I 163 (aḍḍharattāvapāyin = aḍḍharatte apāyin commentary). °an° not going away, i.e. constantly following (chāyā anapāyinī, the shadow) Dhp 2; Thera 1041; Miln 72.
:: Apekkha (adjective) [= apekkhā] waiting for, looking for SN I 122 (otāra°).
:: Apekkhati  1. [Sanskrit apīkṣate, apa + īkṣ] to desire, long for, look for, expect Snp 435 (kāme nāpekkhate cittaṁ), 773 (present participle apekkhamāna); Jāt IV 226 (the same); as 365. anapekkhamāna paying no attention to (accusative) Snp 59; Jāt V 359. 2. [Sanskrit avīkṣate, ava + īkṣ; see avekkhati] to consider, refer to, look at, gerund apekkhitvā (cf. Skt. 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; SN III 16; Thera 558; Jāt 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) SN I 77; III 132; V 409 (mātā-pitusu); Vinaya IV 214; Snp 38 (= vuccati taṇhā etc. Cullaniddesa §65; = taṇhā sineha Paramatthajotikā II 76); Jāt I 9, 141; Thera 558; Dhp 345 (puttesu dāresu ca = taṇhā Dhp 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°); SN I 122 (otara°); sa° AN III 258, 433; IV 60f.; an° without consideration, regardless, indifferent SN V 164; AN III 252, 347, 434; Snp 200 (anapekkhā honti ñātayo); Jāt I 9. cf. anapekkhin and apekkhavant; also BHS avekṣatā.
:: Apekkhin (adjective) [Sanskrit apekṣin, but BHS avekṣin, e.g. Jātakamala 215; from apa + īkṣ] considering, regarding, expecting, looking for; usually negative an° indifferent (against = locative) SN I 16, 77; II 281; III 19, 87; Snp 166 (kāmesu), 823 (the same), 857; Dhp 346. cf. apekkhavant.
:: Apekkhita [past participle of apekkhati] taken care of, looked after, considered Jāt 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 °-) Dhp 9 (damasaccena); Peta Vatthu Commentary 35 (dukkhato); usually °- in sense of "without, °less", e.g. a peta-kaddama free from mud, stainless Dhp 95; °vattha without dress Jāt V 16; °viññāṇa without feeling, senseless Dhp 41; Theri 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 DN I 180 (upeti pi apeti pi); Jāt I 292; Snp 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 DN III 70 (cf. Dhp 332 and Dhp IV 34).
:: Apeyya (adjective) [a + peyya, gerund of pā] not to be drunk, not drinkable Jāt VI 205 (sāgara).
:: Aphegguka (adjective) [a + pheggu + ka] not weak, i.e. strong Jāt III 318.
:: Aphusa [Sanskrit °aspṛśya, a + gerund of phusati to touch] not to be touched Miln 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° (= Skt. 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 Dhp 187; ko disvā na pasīdeyya api kaṇhābhijātiko even an unfortunate born Snp 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 Dhp 106, 107; aham api daṭṭhukāmo I also wish to see Snp 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) Jāt V 24 (with = api nāma sakkuṇeyyāma; see further under β appeva nāma). — api ... api in correlation corresponds to Latin et ... et Skt. ca ... ca, meaning both ... and, and ... as well as 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 DN I 118; Theri 216; Vimāna Vatthu 208, etc. °appekadā "morever once" = sometimes Vinaya IV 178; SN I 162; IV 111; Jāt I 67; Dhp III 303, etc. (β) (in combination with other emphatic or executive particles) api ca further, and also, moreover DN I 96; Miln 25, 47. — api ca kho moreover, and yet, still, all the same Iti 89 (+ pana varia lectio); Miln 20, 239. — api ca kho pana all the same, never mind, nevertheless Jāt 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 DN I 205 (sve pi upasaṅkameyyāma tomorrow I shall surely come along), 226 (siyā thus shall it be); MN I 460 = Iti 89 (moreover, indeed); Jāt I 168 (surely) Vinaya II 262 (perhaps) Jāt 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 ... SN I 115; api kiñci labhāmase shall we then not get anything? Jāt 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 Jāt II 415.
:: Apidahati [api + dhā, cf. Greek ἐπιτἱϧημι to put on (see api 1 b), to cover up, obstruct, Jāt 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) SN 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 SN I 187 = Thera 1218 (akuhako nipako apihālu); Snp 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 Jāt IV 4.
:: Apilāpana (neuter) [from api + lap] counting up, repetition [Kern, Toev, sub voce gives derivation from a + plāvana] Nettipakaraṇa 15, 28, 54; Miln 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 Miln 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) Jāt 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 (= Skt. 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.
Parure: Matching jewelry. A set of various items of matching jewelry, which rose to popularity early 19th-century Europe. Wikipedia
￼ — p.p.
:: 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); Jāt VI 472 (commentary pilandhituṁ pi ayuttaṁ?).
:: Apiratte [read api ratte, see api 1 a] later in the night Jāt VI 560.
:: Apithīyati [for apidhīyati; api + dhā] passive of apidahati to be obstructed, covered, barred, obscured Jāt II 158. See also pithīyati.
:: Apitika (adjective) [a + pitika] fatherless Jāt 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) DN I 61 (opposite mahant, Sumaṅgalavilāsinī I 170 = parittaka); Snp 713, 775, 805, 896 (= appaka, omaka, thoka, lāmaka, jatukka, parittaka Mahāniddesa 306); Dhp 174; Jāt I 262; past participle 39. — neuter appaṁ a little, a small portion, a trifle; plural appāni small things, trifles AN II 26 = Iti 102; AN II 138; Dhp 20 (= thokaṁ eka-vagga-dvi-vagga-mattam pi Dhp I 158), 224 (°smiṁ yācito asked for little), 259.
-aggha of little value (opposite mahaggha priceless) Jāt I 9; past participle 33; Dhp IV 184; -assāda [BHS alpasvāda, cf. Divyāvadāna 224 = Dhp 186; alpa + ā + svād] of little taste or enjoyment, affording little pleasure (always used of kāmā) Vinaya II 25 = MN I 130 = AN III 97 = Cullaniddesa §71; Snp 61; Dhp {56} 186 (= supina-sadisatāya paritta-sukha Dhp III 240); Theri 358 (= Therīgāthā Commentary 244); Jāt II 313; Vism 124; -ātaṅka little (or no) illness, freedom from illness, good health (= appābādha with which often combined.) [BHS alpātaṅka and alpātaṅkatā] DN I 204 (+ appābādha); III 166; AN III 65, 103; Miln 14; -ābādha same as appātaṅka (q.v.) DN I 204; III 166, 237; MN II 125; AN I 25; II 88; III 30, 65f., 103, 153; Peta Vatthu IV 144; °ābādhatā the same [cf. BHS alpābādhatā good health] AN I 38; -āyuka short lived DN I 18; Peta Vatthu Commentary 103, also as °āyukin Vimāna Vatthu 416; -āhāra taking little or no food, fasting MN II 5; Snp 165 (= ekāsana-bhojitāya ca parimita-bhojitāya ca Paramatthajotikā II 207), also as °āhāratā MN I 245; II 5; -odaka having little or no water, dry Snp 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"); Jāt I 70; Dhp IV 12; -kasirain instrumental °kasirena with little or no difficulty DN I 251; SN V 51; Thera 16; -kicca having few duties, free from obligations, free from care Snp 144 (= appaṁ kiccaṁ assā ti Paramatthajotikā I 241); -gandha not smelling or having a bad smell Miln 252 (opposite sugandha); -ṭṭha "standing in little"; i.e. connected with little trouble DN I 143; AN I 169; -thāmaka having little or no strength, weak SN IV 206; -dassa having little knowledge or wisdom Snp 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) AN V 15 (+ appasadda); Snp 338; Mahāniddesa 377; Miln 371. °pañña, of little wisdom Jāt II 166; III 223, 263; -puñña of little merit MN 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 Snp 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) AN III 275; Jāt I 242; also meaning "contented with little" (of the bhikkhu) Iti 103 = AN II 27; feminine °ā trifle, smallness, insignificance DN 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. AN III 275 and Vinaya IV 38, 155); DN I 3 (= appamattā etassā ti appamattakaṁ Sumaṅgalavilāsinī I 55); Jāt I 167; III 12 (= aṇu); Peta Vatthu Commentary 262; -middha "little slothful", i.e. diligent, alert Miln 412; -rajakkha having little or no obtuseness DN II 37; MN I 169; Saddhammopāyana 519; -ssaka having little of one's own, possessing little AN I 261; II 203; -sattha having few or no companious, lonely, alone Dhp 123; -sadda free from noise, quiet MN II 2, 23, 30; AN V 15; Snp 925 (= appanigghosa Mahāniddesa 377); past participle 35; Miln 371; -siddhika bringing little success or welfare, dangerous Jāt IV 4 (= mandasiddhi vināsabahula commentary); VI 34 (samuddo a. bahu-antarāyiko); -ssuta possessing small knowledge, ignorant, uneducated DN I 93 (opposite bahussuta); III 252, 282; SN IV 242; Iti 59; Dhp 152; past participle 20, 62; Dhammasaṅgani 1327; -harita having little or no grass SN I 169; Snp 15 (= paritta-harita-tiṇa Paramatthajotikā II 154).
:: Appabhoti (appa hoti) see pa hoti.
:: Appaccaya [a + paccaya] 1. (no) discontent, dissatisfaction, dejection, sulkiness DN I 3 (= appatītā honti tena atuṭṭhā a somanassitā ti appacayo; domanass'etaṁ adhivacanaṁ Sumaṅgalavilāsinī I 52); III 159; MN I 442; AN I 79, 124, 187; II 203; III 181f.; IV 168, 193; Jāt II 277; Snp 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, Skt. apradhvaṁsya] not to be destroyed Jāt IV 344 (varia lectio duppadhaṁsa).
:: Appadhaṁsika (and °iya) (adjective) [gerund of a + padhaṁseti] — not to be violated or destroyed, inconquerable, indestructible DN III 175 (°ika, varia lectio °iya); Jāt 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 Snp 662 (= padosa-bhāvena a. Paramatthajotikā II 478); Dhp 137 (= niraparādha Dhp III 70).
:: Appagabbha (adjective) [a + pagabbha] unobtrusive, free from boldness, modest SN II 198 = Miln 389, Snp 144, 852 (cf. Mahāniddesa 228 and Paramatthajotikā I 232); Dhp 245.
:: Appahīna (adjective) [a + pahīna, past participle of pahāyati] not given up, not renounced MN I 386; Iti 56, 57; Cullaniddesa §70 D1; past participle 12, 18.
:: Appaka (adjective) [appa + ka] little, small, trifling; plural few. neuter °ṁ adverb a little DN II 4; AN V 232f., 253f.; Snp 909 (opposite bahu); Dhp 85 (appakā = thokā na bahū Dhp II 160); Peta Vatthu I 102 (= paritta Peta Vatthu Commentary 48); II 939; past participle 62; Peta Vatthu Commentary 6, 60 (= paritta). feminine appikā Jāt I 228. — instrumental appakena by little, i.e. easily Sumaṅgalavilāsinī I 256. — anappaka not little, i.e. much, considerable, great; plural many SN IV 46; Dhp 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 Jāt V 69 (= sarīrappakāra-rahita dussaṇṭhāna commentary). cf. apākatika.
:: Appakiṇṇa [appa + kiṇṇa, although in formation also + ā + pakiṇṇa] little or not crowded, not overheaped AN V 15 (commentary anākiṇṇa).
:: Appamaññati [appa + maññati] to think little of, to underrate, despise Dhp 121 (= avajānāti Dhp III 16; varia lectio avapamaññati).
:: Appamaññā (feminine) [a + pamaññā, abstract from pamāṇa = Skt. °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 DN III 223 (q.v. for detailed reference as to various passages); Paṭisambhidāmagga I 84; Vibhaṅga 272f.; as 195. By itself at Snp 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 MN I 391-92; SN I 4; Snp 223 (cf. Paramatthajotikā I 169), 507, 779 (cf. Mahāniddesa 59); Dhp 22 (cf. Dhp I 229); Theri 338 = upaṭṭhitasati Therīgāthā Commentary 239).
:: Appamāda ￼ [a + pamāda] thoughtfullness, carefullness, conscientiousness, watchfullness, vigilance, earnestness, zeal [SUTTA SEARCH] [GLOSSOLOGY] DN I 13 (a. vuccati satiyā avippavāso Sumaṅgalavilāsinī I 104); III 30, 104f., 112, 244, 248,[?] 272; MN I 477 (°phala); SN I 25, [86, 87] 158, 214; II 29,[?] 132; IV 78 (°vihārin), 97, 125, 252f.; V 30f. (°sampadā), 41f., 91, 135, 240, pg 250, [Suttas 13-22] 308, 350; AN I 16, 50. (°adhigata) [59]; III 330, 364, 449; IV 28 (°gāravatā) 120 (°ṁ garu-karoti); V 21, 126 (kusalesu dhammesu); Snp 184, 264, 334 (= sati-avippavāsa-saṅkhāta a. Paramatthajotikā II 339); Iti 16 (°ṁ pasaṁsanti puññakiriyāsu paṇḍitā), 74(°vihārin); [Iti 23 34] Dhp 57 (°vihārin, cf. Dhammapada commentary I 434) 327 (°rata = satiyā avippavāse abhirata Dhammapada commentary IV 26); Dāṭhāvaṁsa II 35; Paramatthajotikā I 142. [BD] non-carelessness, not being careless
:: Appamāṇa (frequently spelled appamāna) (adjective) [a + pamāṇa] 1. "without measure", immeasurable, endless, boundless, unlimited, unrestricted all-permeating SN IV 186 (°cetaso); AN II 73; V 63; Snp 507 (mettaṁ cittaṁ bhāvayaṁ appāmāṇaṁ = anavasesa-pharaṇena Paramatthajotikā II 417; cf. appamaññā); Iti 21 (mettā), 78; Jāt 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) Jāt I 165; II 323.
:: Appameyya (adjective) [a + pameyya = Skt. aprameya, gerund of a + pra + mā] — immeasurable, infinite, boundless MN I 386; SN V 400; AN I 266; Thera 1089 (an°); past participle 35; Miln 331; Saddhammopāyana 338.
:: Appaṇā Appanā (feminine) [cf. Skt. 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) Jāt II 61 (°patta); Miln 62 (of vitakka); Dhammasaṅgani 7, 21, 298; Vism 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 AN II 20; III 7f., 14f., 247, 439. appatissa-vāsa an unruly state, anarchy Jāt II 352. See also paṭissā.
:: Appatiṭṭha (adjective) [a + patiṭṭha 1. not standing still SN I 1. 2. without a footing or ground to stand on, bottomless Snp 173.
:: Appatīta (adjective) [a + patīta, of prati + i, Skt. pratīta] dissatisfied, displeased, disappointed (cf. appaccaya) Jāt 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 Dhp I 423 (= anuttara).
:: Appaṭibhāṇa (adjective) [a + paṭibhāṇa] not answering back, bewildered, cowed down Vinaya III 162; AN III 57; °ṁ karoti to intimidate, bewilder Jāt 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 Jāt 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 Snp 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) DN III 217; Dhammasaṅgani 660, 756, 1090, 1443.
:: Appaṭikārika (adjective) [a + paṭikārika] "not providing against", i.e. not making good, not making amends for, destructive Jāt V 418 (spelling here and in commentary appati°).
:: Appaṭikkhippa (adjective) [a + paṭikkhippa, gerund of paṭikkhipati] not to be refused Jāt II 370.
:: Appaṭikopeti [a + paṭikopeti] not to disturb, shake or break (figurative) Jāt V 173 (uposathaṁ).
:: Appaṭikuṭṭha [CPD]: not contradicted, not despised, uncensured, not condemned. AN 3.61.
:: Appaṭima (adjective) [a + paṭima from preposition paṭi but cf. Vedic apratimāna from prati + mā] matchless, incomparable, invaluable Thera 614; Miln 239.
:: Appaṭisama (adjective) [a + paṭi + sama; cf. BHS apratisama Mahāvastu I 104] — not having its equal, incomparable Jāt 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) = Jāt III 167 (= paṭipākatiko kātuṁ na sakkā commentary). 2. incapable of reunion, not subject to reunion, i.e. to rebirth Jāt 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 Snp 554 (of dhammacakka, may however be taken in meaning of b.). — (b) irresistable Jāt II 245 (sīhanada). Note: The spelling with ṭ is only found as varia lectio at Jāt II 245; otherwise as t.
:: Appaṭivāṇa (neuter) [a + paṭivāṇa, for °vrāṇa, the guṇa-form of vṛ, cf. Skt. prativāraṇa] non-obstruction, not hindering, not opposing or contradicting AN I 50; III 41; V 93f.; adjective Jāt 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.) AN I 50, 95 = DN 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 SN II 132; V 440; AN II 93, 195; III 307f.; IV 320; Cullaniddesa under chanda commentary [cf. similarly Divyāvadāna 654].
:: Appaṭivāṇīya (adjective) [gerund of a + paṭi + vṛ; cf. BHS aprativāṇiḥ Divyāvadāna 655; Mahāvastu III 343] — not to be obstructed, irresistible SN I 212 (applied to Nibbāna; Mrs. Rhys Davids Kindred Sayings I page 274 translation "that source from whence there is no turning back"), Theri 55.
:: Appaṭivekkhiya [gerund of a + paṭi + avekkhati] not observing or noticing Jāt 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, Miln page 429, where also Buddhaghosa's explanation.) AN III 289; Miln 373; cf. The Questions of King Milinda II 292.
:: Appaṭividdha (adjective) [a + paṭi + viddha] "not shot through" i.e. unhurt Jāt VI 446.
:: Appavattā (feminine) [a + pavattā] the state of not going on, the stop (to all that), the non-continuance (of all that) Thera 767; Miln 326.
:: Appāṇaka (adjective) [a + pāṇa + ka] breathless, i.e. 1. holding one's breath in a form of ecstatic meditation (jhāna) MN I 243; Jāt I 67 [cf. BHS 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 Snp page 15 (of water).
:: Appekadā (adverb) see api 2 a α.
:: Appesakkha (adjective) [according to Childers = Skt. °alpa + īśa + ākhya, the latter from ā + khyā "being called lord of little"; Trenckner on Miln 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 BHS forms are alpeśākhya and maheśākhya, e.g. At Avadāna-śataka II 153; Divyāvadāna 243] — of little power, weak, impotent SN II 229; Miln 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 Skt. 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; Miln 70. 2. (*ar) to fit in, fix, apply, insert, put on to (literal and figurative) Vinaya II 136, 137; Jāt III 34 (nimba-sūlasmiṁ to impale, commentary āvuṇāti); VI 17 (Text sūlasmiṁ acceti, vv.ll. abbeti = appeti and upeti, commentary āvuṇati); Miln 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 Jāt VI 336.
:: Apphoṭeti [ā + phoṭeti, sphuṭ] to snap the fingers or clap the hands (as sign of pleasure) Miln 13, 20. Past participle apphoṭita.
:: Apphoṭita [past participle of apphoṭeti] having snapped one's fingers or clapped one's hands Jāt 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. DN I 74 = MN I 276 (pīti-sukhena).
:: Appiccha (adjective) [appa + iccha from iṣ, cf. icchā] desiring little or nothing, easily satisfied, unassuming, contented, unpretentious SN I 63, 65; AN III 432; IV 2, 218f., 229; V 124f., 130, 154, 167; Snp 628, 707; Dhp 404; Peta Vatthu IV 73; past participle 70.
:: Appicchatā (feminine) [abstract from preceding] contentment, being satisfied with little, unostentatiousness Vinaya III 21; DN III 115; MN I 13; SN II 202, 208f.; AN I 12, 16f.; III 219f., 448; IV 218, 280 (opposite mahicchatā); Miln 242; Paramatthajotikā II 494 (ca tubbidhā, viz. paccaya-dhutaṅga-pariyatti-adhigama-vasena); Peta Vatthu Commentary 73. As one of the five dhutaṅga-dhammā at Vism 81.
:: Appikā (feminine) of appaka.
:: Appita (adjective) [past participle of appeti, cf. BHS arpita, e.g. prītyarpitaṁ cakṣuḥ Jātakamala 3169 1. fixed, applied, concentrated (mind) Miln 415 (mānasa) Saddhammopāyana 233 (citta). 2. brought to, put to, fixed on Jāt VI 78 (maraṇamukhe); visappita (an arrow to which) poison (is) applied, so read for visap(p)īta at Jāt V 36 and Vism 303.
:: Appiya and Appiyatā see piya etc.
:: Appodaka see appa.
:: Appossukka (adjective) [appa + ussuka, Skt. 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; MN III 175, 176; SN 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); Theri 457 (= nirussukka Therīgāthā Commentary 282); Snp 43 (= abyāvaṭa anapekkha Cullaniddesa §72); Dhp 330 (= nirālaya Dhp IV 31); Jāt I 197; IV 71; Miln 371 (a. tiṭṭhati to keep still); Sumaṅgalavilāsinī I 264.
:: Appossukkatā (feminine) [abstract from preceding] inaction, reluctance, carelessness, indifference Vinaya I 5; DN II 36; Miln 232; Dhp II 15.
:: Appoti [the contracted form of āpnoti, usually pāpuṇāti, from āp] to attain, reach, get Vism 350 (in etymology of āpo).
:: Apuccaṇḍatā (feminine) [a + pūti + aṇḍa + tā] "not being a rotten egg," i.e. normal state, healthy birth, soundness MN I 357.
:: Apuccha (adjective) [a + pucchā] "not a question", i.e. not to be asked Miln 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 DN II 17 (sahassāra adjective with thousand spokes), cf. Miln 285; Jāt IV 209; VI 261; Miln 238; Dhp 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 Dhp 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 Jāt 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 (DB 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; DN I 49; MN I 245, 280; SN I 169; see also formula commentary under II, and arahā Vinaya I 8, 25, 26; II 110, 161; DN III 255; Iti 95; Khuddakapāṭha IV ; genitive arahato SN IV 175; Snp 590; instrumental arahatā SN III 168; Sumaṅgalavilāsinī I 43; accusative Arahantaṁ DN III 10; Dhp 420; Snp 644; locative Arahantamhi Vimāna Vatthu 212. — nominative plural Arahanto ￼ Vinaya I 19; IV 112; SN I 78, 235; II 220; IV 123; genitive arahataṁ Vinaya III 1; SN I 214; Snp 186; Iti 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; DN I 84, 177, 203; MN I 139; II 39; SN 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; AN I 165; II 211; III 93; IV 88, 179, 302; V 155, 162; Snp 16; past participle 61, etc. B. eko vūpakaṭṭho appamatto ātāpī pahitatto "alone, secluded, earnest, zealous, master of himself" DN I 177; II 153 and continued with A: SN I 140, 161; II 21; III 36, 74; IV 64; V 144, 166; AN 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: DN III 83, 97; MN I 4, 235; SN I 71; III 161, 193; IV 125; V 145, 205, 273, 302; AN I 144; III 359, 376; IV 362, 369, 371f., Iti 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: SN II 171; III 28; IV 8; V 204; AN 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); DN I 49 (Bhagavā arahaṁ), 144; III 10, 255: MN I 245 (Gotamo na pi kālaṁ karoti: arahaṁ samaṇo Gotamo), 280; SN 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.; AN I 22 (sammāsambuddho), 27, 109, 266; II 134; III 376, 391, 439; IV 364, 394; V 120; Snp 186, 590, 644, 1003; Iti 95 (+ khīṇāsava), 112; Khuddakapāṭha IV (dasahi aṅgehi samannāgato arahā ti vuccati: see Paramatthajotikā I 88); Vimāna Vatthu 212; I 217; Dhp 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.: DN II 144. 2. arahat° in (arahad-)dhaja the flag or banner of an A.: Jāt I 65. V. See further details and passages under Anāgāmin, khīṇa, Buddha. On the relationship of Buddha and Arahant see DB II 1-3; III 6. For riddles or word-play on the form Arahant see MN I 280; AN IV 145; Sumaṅgalavilāsinī I 146 = Vimāna Vatthu 105, 6 = Peta Vatthu Commentary 7; Dhp IV 228; as 349.
:: Arahati [Vedic arhati, etymology uncertain but cf. agghati] to be worthy of, to deserve, to merit (= Latin debeo) Snp 431, 552 (rājā arahasi bhavituṁ); Jāt I 262; Dhp 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 (SN 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 AN III 451 gives the names of more than a score lay Arahants (cf. DN II 93 = SN V 360, and the references in DB III 5 note 4). — Arahattaṁ is defined at SN 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; DN III 10, 11, 255; AN III 34, 421, 430; V 209; past participle 73; Nettipakaraṇa 15, 82; Sumaṅgalavilāsinī I 180, 188, 191; Dhp II 95; IV 193; Peta Vatthu Commentary 14. Phrases: Arahattaṁ sacchikaroti to experience Arahantship Vinaya II 74; DN I 229; Arahattaṁ pāpuṇāti to attain or reach Arahantship (usually in preterit pāpuṇi) Jāt II 229 Therīgāthā Commentary 64; Dhp II 49 (saha paṭisambhidāhi) 93 (the same); Peta Vatthu Commentary 53, 54, 61, 233 and frequent elsewhere; cf. arahattāya paṭipanna DN III 255; AN I 120; IV 292f., 372f.
-gahaṇa attainment of Arahantship Dhp I 8; -patta (and patti) one who has attained Ar. SN I 196; V 273; AN II 157; III 376; IV 235; -phala the fruit of Ar. Vinaya I 39, 41, 293; III 93; DN III 227, 277; SN III 168; V 44; AN I 23, 45; III 272; IV 276; Dhammasaṅgani 1017; Vibhaṅga 326; -magga the Path of Ar. SN I 78; AN 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 SN 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 AN IV 82 (cattāri Tathāgatassa °āni). — 3 arakkheyyāni are enumerated at DN 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) Jāt 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 MN III 237 (°vibhaṅga-sutta); SN I 44, 45; Jāt 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 BHS 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 AN I 24; Theri 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 Miln 53; °sahita (neuter) same Vinaya II 217; Jāt I 212 (ī); V 46 (ī); Dhp II 246; °mathana rubbing of firewood Jāt 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 AN V it has come to mean wilderness or forest. Connected with ārād and āre, remote, far from]. forest DN I 71; MN I 16; III 104; SN I 4, 7, 29, 181, 203 (mahā); AN I 60 (°vanapatthāni); II 252; III 135, 138; Snp 39, 53, 119; Dhp 99, 329, 330; Iti 90; Vimāna Vatthu 567; Paṭisambhidāmagga I 176. [The commentators, give a wider meaning to the word. Thus the word analysis (Vinaya III 46, quoted Vism 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; Jāt I 149, 215; II 138; V 70].
-āyatana a forest haunt Vinaya II 201; SN II 269; Jāt I 173; Vimāna Vatthu 301; Peta Vatthu Commentary 54, 78, 141; -kuṭikā a hut in the forest, a forest lodge SN I 61; III 116; IV 116, 380; Dhp IV 31 (as varia lectio; Text has °kuṭi); -gata gone into the forest (as loneliness) MN I 323; AN III 353; V 109f., 207, 323f. -ṭhāna a place in the forest Jāt I 253; -vāsa a dwelling in the forest, a hermitage Jāt I 90; -vihāra living in (the) loneliness (of the forest) AN 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) MN I 214 (ā°), 469; III 89; SN II 187, 202 (varia lectio ā°), 208f.; 281; AN 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 SN II 202, 208f. See also āraññakatta.
:: Arati (feminine) [a + rati] dislike, discontent, aversion Snp 270, 436, 642, 938; Dhp 418 (= ukkaṇṭhitattaṁ Dhp IV 225); Theri 339 (= ukkaṇṭhi Therīgāthā Commentary 239); Saddhammopāyana 476.
:: Aravinda [ara + vinda (?) Abhidh-r-m gives as Skt. aravinda neuter] a lotus, Nymphaea Nelumbo Dāṭhāvaṁsa V 62.
:: Arāti [a + rāti, cf. Skt. arāti] an enemy Dāṭhāvaṁsa IV 1.
:: Are (indeclinable) [onomatopoetic cf. Skt. lalallā, Greek λαλέω, Latin lallo = English lull, German lallen and without reduplicated as 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) Jāt 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 Jāt IV 285. Correct to Pari° according to Fausbøll (Jāt 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 Snp 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; as rowan = English row] — a rudder. Usually in combination with piya (phiya) oar, as piyārittaṁ (phiy°) oar and rudder, thus at SN I 103 (Text piya°, varia lectio phiya°); AN II 201 (piya°); Jāt IV 164 (Text piya°, varia lectio phiya°); Snp 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 SN 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 DN 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): DN I 70 = (°ena sīlakkhandhena as mannāgata fitted out with our standard morality); III 64 (cakkavatti-vatta), 246 (diṭṭhi); MN I 139 (pannaddhaja); II 103 (ariyāya jātiyā jāto, become of the Aryan lineage); SN 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); AN I 71 (parisā); II 36 (ñāya); III 451 (ñāṇa); IV 153 (tuṇhībhāva); V 206 (sīlakkhandha); Iti 35 (paññā), 47 (bhikkhu sammaddaso); Snp 177 (patha = aṭṭhaṅgiko maggo Paramatthajotikā II 216); Dhp 236 (bhūmi), 270; Paṭisambhidāmagga II 212 (iddhi). -alamariya fully or thoroughly good DN I 163 = III 82 = AN IV 363; nālamariya not at all good, objectionable, ignoble ibid. — (masculine) Vinaya I 197 (na ramati pāpe); DN I 37 = (yaṁ taṁ ariyā ācikkhanti upekkhako satimā etc.: see 3rd. jhāna), 245; III 111 (°ānaṁ anupavādaka one who defames the noble); MN I 17, 280 (sottiyo ariyo arahaṁ); SN I 225 (°ānaṁ upavādaka); II 123 (the same); IV 53 (°assa vinayo), 95 (the same); AN I 256 (°ānaṁ upavādaka); III 19, 252 (the same); IV 145 (dele! see arīhatatta); V 68, 145f., 200, 317; Iti 21, 108; Dhp 22, 164, 207; Jāt III 354 = Miln 230; MN I 7, 35 (ariyānaṁ adassāvin: "not recognising the Noble Ones") Peta Vatthu Commentary 26, 146; Dhp II 99; Saddhammopāyana 444 (°ānaṁ vaṁsa). — anariya (adjective and noun) not Ariyan, ignoble, undignified, low, common, uncultured AN I 81; Snp 664 (= asappurisa Paramatthajotikā II 479; as 353); Jāt II 281 (= dussīla pāpadhamma commentary); V 48 (°rūpa shameless), 87; Dhp IV 3. — See also ñāṇa, magga, sacca, sāvaka.
-atraja a true descendant of the Noble ones Dīpavaṁsa V 92; -āvakāsa appearing noble Jāt V 87; -uposatha the ideal feast day (as one of 3) AN I 205f., 212; -kanta loved by the Best DN III 227; -gaṇā (plural) troops of worthies {78} Jāt VI 50 (= brāhmaṇa-gaṇā, te kira tāda ariyācārā ahesuṁ, tena te evam āha commentary); -garahin casting blame on the righteous Snp 660; -citta a noble heart -dasa having the ideal (or best) belief Iti 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) MN I 1, 7, 135; AN II 69; V 145f., 241, 274; Snp 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 DN III 224 = AN II 27 = Paṭisambhidāmagga I 84 = Cullaniddesa §141; cf. AN III 146; -vattin leading a noble life, of good conduct Jāt III 443; -vatā at Thera 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 DN III 269, 291 = AN V 29 (passage recommended to all Buddhists by Asoka in the Bhabra Edict); -vihāra the best practice SN 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 DN III 232; AN II 246; Vinaya V 125; -saṅgha the communion of the nobles ones Peta Vatthu Commentary 1; -sacca, a standard truth, an established fact, DN I 189, II 90, 304f.; III 277; MN I 62, 184; III 248; SN V 415f. = Vinaya I 10, 230. Iti 17; Snp 229, 230, 267; Dhp 190; Dhp 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). MN I 8, 46, 91, 181, 323; II 262; III 134, 228, 272; Iti 75; Snp 90; Miln 339; Dhp I 5, (opposite putthujjana); -sīlin of unblemished conduct, practising virtue DN I 115 (= sīlaṁ ariyaṁ uttamaṁ parisuddhaṁ Sumaṅgalavilāsinī I 286); MN 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 (Dhp 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 Jāt 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 AN 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 MN II 64 = Dhp 147 = Thera 769 (= navannaṁ vaṇamukhānaṁ vasena arubhūta kāya Dhp III 109 = Vimāna Vatthu 77); °gatta (adjective) with wounds in the body MN I 506 (+ pakka-gatta); Miln 357 (the same); °pakka decaying with sores SN IV 198 (°āni gattāni); °bhūta consisting of wounds, a mass of wounds Vimāna Vatthu 77 = Dhp 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) AN 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 Skt. aruśa reddish, Avesta auruśa white, also Skt. ravi sun; an enlarged from of Indo-Germanic °reu as in Skt. rudhira, rohita red (bloody; see etymology under rohita), Greek ἐρνδρός, Latin ruber.] — the sun Vinaya II 68; IV 245; Jāt II 154; V 403; VI 330; Dīpavaṁsa I 56; Sumaṅgalavilāsinī I 30. a. uggacchati the sun rises Jāt I 108; Vimāna Vatthu 75, and see compounds
-ugga sunrise Vinaya IV 272; SN V 29, 78, 101, 442 (at all SN passages the varia lectio is aruṇagga); Vism 49; -uggamana sunrise (opposite oggamanna). Vinaya III 196, 204, 264; IV 86, 166, 230, 244; Dhp I 165; II 6; Peta Vatthu Commentary 109; -utu the occasion of the sun (-rise) Dhp I 165; -vaṇṇa of the colour of the sun, reddish, yellowish, golden Vism 123; -sadisa (vaṇṇa) like the sun (in colour) Peta Vatthu Commentary 211 (gloss for suriyavaṇṇa).
:: Arūpa (adjective) [a + rūpa] without form or body, incorporeal, DN I 195f.; III 240; Snp 755; Iti 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 Miln 317 (devā); -ṭhāyin standing in or being founded on the Formless Iti 62; -taṇhā "thirst" for the Formless DN III 216; -dhātu the element or sphere of the incoporeal (as one of the 3 dhātus rūpa°, arūpa°, nirodha°; see dhātu) DN III 215, 275; Iti 45; -bhava formless existence DN III 216; -loka the world of the Formless, Saddhammopāyana 494; -saññin not having the idea of form DN II 110; III 260; The Expositor I 252.
:: Arūpin (adjective) [a + rūpin] = arūpa; DN I 31 (arūpī attā hoti: see Sumaṅgalavilāsinī I 119), 195; III 111, 139; Iti 87 (rūpino va arūpino va sattā).
:: Asa (adjective) [for asaṁ = asanto, a + santo, present participle of as in meaning "good"] — bad Jāt 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 DN 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 Jāt III 527 (mātugāma); Dhp 77 = Jāt III 367 = Thera 994; Miln 221; Dhp I 256; Therīgāthā Commentary 246 (akkhi). cf. next. — Note: Both sabbha and sabbhin occur only in the negative formation.
:: Asabbhin = asabbha Jāt I 494, more frequent in compounds as asabbhi°, e.g.
-kāraṇa a low or sinful act Miln 280; -rūpa low, common Jāt 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 Jāt V 399.
:: Asaddha (adjective) [a + saddha] not believing, without faith DN III 252, 282.
:: Asaddhamma [a + sat + dhamma, cf. asat and BHS asaddharma] evil condition, sin, especially sexual intercourse; usually mentioned as a set of several sins, viz. As 3 at Iti 85; as four at AN II 47; as seven at DN III 252, 282; as eight at Vinaya II 202.
:: Asadisa (adjective) [a + sadisa] incomparable, not having its like Dhp 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 Jāt III 20; Peta Vatthu Commentary 17.
:: Asahāya (adjective) [a + sahāya] one who is without friends; who is dependent on himself Miln 225.
:: Asajjamāna (adjective) [present participle medium of a + sajjati, sañj] — not clinging, not stuck, unattached Snp 38, 71 (cf. Cullaniddesa §107); Dhp 221 (nāma-rūpasmiṁ a. = alagga mana Dhp III 298).
:: Asajjhaya [a + sajjhāya] non-repetition Dhp 241 (cf. Dhp III 347).
:: Asajjittho 2nd singular preterit medium of sajjati to stick or cling to, to hesitate Jāt I 376. See sajjati.
:: Asakka (adjective) [a + sakka; Skt. aśakya] impossible Jāt V 362 (°rūpa).
:: Asakkhara (adjective) [a + sakkhara] not stony, free from gravel or stones, smooth Jāt V 168; Dhp III 401 (opposite sasakkhara).
:: Asakkuṇeyya (adjective) [gerund of a + sakkoti] impossible, unable to Jāt 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 Jāt 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 Snp 694 (= asama-viriya Paramatthajotikā II 489); Jāt I 193; VI 259, 330.
:: Asama2 (neuter) [the diæretic form of Skt. 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 Jāt 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 SN III 261; Dhammasaṅgani 390, 1061, 1162.
:: Asamāhita (adjective) [a + samāhita] not composed, uncontrolled, not firm Iti 113 (opposite susamāhita); Dhp 110, 111; past participle 35.
:: Asambādha (adjective) [a + sambādha] unobstructed Snp 150 (= sambādha-virahita Paramatthajotikā I 248); Jāt I 80; Therīgāthā Commentary 293.
:: Asamiddhi (feminine) [a + samiddhi] misfortune, lack of success Jāt VI 584.
:: Asamijjhanaka (adjective) [a + samijjhana + ka] unsuccessful, without result, fruitless; feminine °ikā Jāt III 252.
:: Asammodiya (neuter) [a + sammodiya] disagreement, dissension Jāt VI 517 (= asamaggiya commentary).
:: Asammosa [a + sammosa cf. BHS asammośadharman epithet of the Buddha; Divyāvadāna 49 etc] absence of confusion DN III 221 = Dhammasaṅgani 1366.
:: Asamosaraṇa (neuter) [a + samosaraṇa] not coming together, not meeting, separation Jāt V 233.
:: Asampajañña (neuter) [a + sampajañña] lack of intelligence DN III 213; Dhammasaṅgani 390, 1061, 1162, 1351.
:: Asampakampiya (adjective) [gerund of a + sampakampeti] not to be shaken, not to be moved Snp 229 (= kampetuṁ vā cāletuṁ vā asakkuṇeyyo Paramatthajotikā I 185).
:: Asampāyanto [present participle of a + sampāyati] unable to solve or explain Snp page 92.
:: Asaṁhārima (adjective) = asaṁhāriya (?) Vinaya IV 272.
:: Asaṁhāriya (adjective) [gerund of a + saṁharati] not to be destroyed or shattered Iti 77; Thera 372; Cullaniddesa 110.
:: Asaṁhīra (adjective) [= asaṁhāriya of saṁ + hṛ] immovable, unconquerable, irrefutable Vinaya II 96; SN I 193; AN IV 141; V 71; Snp 1149 (as especially of Nibbāna, cf. Cullaniddesa §110); Jāt I 62; IV 283 (°citta unfaltering); Dīpavaṁsa IV 12.
:: Asaṁsaṭṭha (adjective) [a + saṁsaṭṭha] not mixed or mixing, not associating, not given to society MN I 21; SN I 63; Snp 628 = Dhp 404 (= dassana-savana-samullāpa-pa ribhogakāya-saṁsaggānaṁ abhāvena Paramatthajotikā II 468 = Dhp IV 173).
:: Asaṁvara [a + saṁvara] absence of closing or restraint, no control Dhammasaṅgani 1345.
:: Asaṁvata (adjective) [past participle of + saṁvuṇati, cf. saṁvuta] unrestricted, open Jāt 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 Thera 717.
:: Asaṁvuta (adjective) [past participle of a + saṁvuṇāti, cf. saṁvata] — not restrained Dhammasaṅgani 1345, 1347.
:: Asana1 (neuter) [Vedic aśan(m)] stone, rock Jāt II 91; V 131.
:: Asana2 (neuter) [cf. Skt. aśana of aś, cf. asati] eating, food; adjective eating Jāt I 472 (ghatāsana especially of the fire; V 64 (the same). Usually in negative form anasana fasting, famine, hunger Snp 311 (= khudā Paramatthajotikā II 324); Sumaṅgalavilāsinī I 139. See also nirasana.
:: Asana3 (neuter) [Sanskrit asana] the tree Pentaptera Tomentosa Jāt I 40 (as bodhi-tree of Gotama); II 91; V 420; VI 530.
:: Asana4 (neuter) [cf. Skt. asanā, to asyati to hurl, throw] — an arrow MN I 82 = SN I 62. cf. asani.
:: Asanāti [see asati] to eat, to consume (food) Jāt I 472; V 64; VI 14 (Fausbøll note: read asnāti; commentary pa ribhuñjati).
:: Asandhitā (feminine) [a + sandhi + tā] absence of joints, disconnected state Jāt VI 16.
:: Asani (feminine) [Vedic aśani in same meaning; with Skt. aśri corner, caturaśra four cornered (see assa), to Latin ācer pointed, sharp, Greek ἄκρος pointed, as egl sting, Old High German ekka corner, point. Connected with this is Skt. aśan (see asana1). cf. also aṁsa and asama2] — originally a sharp stone as hurling-weapon thence in mythology. Indra's thunderbolt, thunder-clap, lightning Jāt I 71, 167; II 154; III 323; Miln 277; Vimāna Vatthu 83.
-aggi the fire of thunder, i.e. lightning or fire caused by lightning Dhp 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 (?) SN II 229 (= lābha-sakkāra-silokassa adhivacana); DN 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 Snp 71, 74; Jāt IV 101; VI 306; Cullaniddesa §109.
:: Asantāsin (adjective) [a + santāsin, cf. asantāsaṁ] fearless, not trembling, not afraid Snp 850; Dhp 351; Cullaniddesa §109; Dhp IV 70.
:: Asanthava [a + santhava] dissociation, separation from society, seclusion Snp 207.
:: Asanto [DPL]: (adjective), Not being, not existing; absent; false; bad, wicked. Mayi asante, if I had not beeen present (Dhp 352). Asataṁ hoti appiyo, he is a foe to evildoers (Dhp 14). ace, asataṁ (Dhp 13), asantaṁ (Dhp 268). Intr. asatā (Dh 66). Loc. asati (Dhp 235), asante (Dh. 352) Loc. fem. asantiyā (Pāt 2). Nom. plur. asanto (Dhp 53). Gen. and dative plur. asataṁ (F. Jāt. 7)
:: Asantuṭṭha [past participle of a + santussati] not contented with, greedy, insatiate, unhappy Snp 108. cf. next.
:: Asantuṭṭhitā (feminine) [abstract from asantuṭṭhita = asantuṭṭha] — dissatisfaction, discontentment DN III 214 (so read for °tutth-) = AN I 95.
:: Asaṇṭhita (adjective) [a + saṇṭhita] not composed, unsettled, fickle Iti 62, 94.
:: Asaṅga (adjective) [a + saṅga] not sticking to anything, free from attachment, unattached Theri 396 (°mānasa, = anāsattacitta Therīgāthā Commentary 259); Miln 343. cf. next.
:: Asaṅgita (adjective) [from asaṅga, a + saṅgita, or should we read asaṅgika?] not sticking or stuck, unimpeded, free, quick Jāt V 409.
:: Asaṅkheyya (adjective) [a + saṅkheyya, gerund of saṁ-khyā] incalculable, innumerable, neuter an immense period AN II 142; Miln 232 (cattāri a.), 289 Dhp I 5, 83, 104.
:: Asaṅkita and °iya (adjective) [a + saṅkita, past participle of śaṅk] not hesitating, not afraid, not anxious, firm, bold Jāt 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) Snp 1149 (cf. Cullaniddesa §106); Thera 649.
:: Asaṅkusaka (adjective) [a + saṅkusaka, which is distorted from Skt. saṅkasuka splitting, crumbling, see Kern, Toevoegselen page 18] not contrary Jāt 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 DN I 28 (cf. Sumaṅgalavilāsinī I 118 and BHS asañjñika-sattvāḥ Divyāvadāna 505).
:: Asaññata (adjective) [a + saññata, past participle of saṁ + yam] unrestrained, intemperate, lacking self-control Iti 43 = 90 = Snp 662 = Dhp 307.
:: Asaññin (adjective) [a + saññin] unconscious DN I 54 (°gabbhā, cf. Sumaṅgalavilāsinī I 163); III 111, 140, 263; Iti 87; Snp 874.
:: Asapatta (adjective/noun) [a + sapatta = Skt. sapatna] (active) without enmity, friendly (medium) having no enemy or foe, secure, peaceful DN II 276; Snp 150 (= vigata-paccatthika, mettavihārin Paramatthajotikā I 249); Theri 512.
:: Asapattī (feminine) [a + sapattī] without co-wife or rival in marriage SN IV 249.
:: Asappurisa [a + sappurisa, cf. asat] a low, bad or unworthy man MN III 37; Paramatthajotikā II 479 (= anariya Snp 664).
:: Asat (Asanto) [a + sat, present participle of asti] not being, not being good, i.e. bad, not genuine (cf. asa); frequent, e.g. Snp 94, 131, 881, 950; Dhp 73, 77, 367; Iti 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 Jāt V 376; future asissāmi Thera 223; Snp 970. — present participle medium asamāna Jāt V 59; Snp 239. gerund asitvā Miln 167; and asitvāna Jāt IV 371 (an°). past participle asita (q.v.). See also the spurious forms asmiye and añhati (añhamāna Snp 240), also āsita1.
:: Asatiyā (adverb) [instrumental of a + sati] heedlessly, unintentionally Jāt III 486.
:: Asatta (adjective) [past participle of a + sajjati] not clinging or attached, free from attachment Snp 1059; Dhp 419; Cullaniddesa §§107, 108; Dhp 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 Thera 757 (+ avaṇa).
:: Asaṭha (adjective) [a + saṭha] without guile, not fraudulent, honest DN III 47, 55, 237; Dhp I 69.
:: Asayaṁva sin (adjective) [a + sayaṁ + vasiṁ] not under one's own control, i.e. dependent DN II 262; Jāt I 337.
:: Asayha (adjective) [a + sayha, gerund of sah = Skt. asahya] impossible, insuperable Jāt VI 337. Usually in compound °sāhin conquering the unconquerable, doing the impossible, acchieving what has not been achieved before Thera 536, Peta Vatthu II 922 (aṅgīrasa); Iti 32.
:: Asā see āsa.
:: Asādhāraṇa (adjective) [a + sādhāraṇa cf. asādhāraṇa Divyāvadāna 561] — not general, not shared , uncommon, unique Vinaya III 35; Khuddakapāṭha VIII 9; Jāt I 58, 78; Miln 285; Sumaṅgalavilāsinī I 71; Saddhammopāyana 589, 592.
:: Asādhu ￼ [DPL]: (adjective) Bad, wicked.
:: Asāhasa (neuter) [a + sāhasa] absence of violence, meekness, peaceableness DN III 147 (asāhase rata fond of peace); accusative as adverb asāhasaṁ without violence, not arbitrarily Jāt III 319; instrumental asāhasena the same Jāt VI 280; Dhp 257 (= amusāvādena Dhp 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 Snp 937 (= asāra nissāra sārāpagata Mahāniddesa 409); Dhp 11, 12 (cf. Dhp I 114 for interpretation).
:: Asāraddha (adjective) [a + sāraddha] not excited, cool AN I 148 = Iti 119 (passeddho kāyo a.; varia lectio assāraddha).
:: Asāraka (adjective) [a + sāraka] unessential, worthless, sapless, rotten Thera 260; Jāt II 163 = Dhp I 144.
:: Asāta (adjective) [a + sāta, Skt. 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); Snp 867; Jāt I 288, 410; II 105; Dhammasaṅgani 152, 1343.
:: Asecanaka (adjective) [a + secana + ka, from sic to sprinkle, cf. BHS asecanaka-darśana in same meaning e.g. Divyāvadāna 23, 226, 334] — unmixed, unadulterated, i.e. with full and unimpaired properties, delicious, sublime, lovely MN I 114; SN I 213 (a. ojava "that elixir that no infusion needs" Mrs Rhys Davids) = Theri 55 (explained as anāsittakaṁ pakatiyā'va mahārasaṁ at Therīgāthā Commentary 61) = Theri 196 (= anāsittakaṁ ojavantaṁ sabhāva-madhuraṁ Therīgāthā Commentary 168); SN V 321; AN III 237f. Miln 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. BHS 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; SN I 99; DN III 218, 219; Iti 51 (asekho sīlakkhandho; varia lectio asekkha); past participle 14 (= Arahant); Dhammasaṅgani 584, 1017, 1401; Kathāvatthu 303f.
-muni the perfectly Wise Dhp 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 Snp 2f., 351, 355, 500, 1037 (= sabba Cullaniddesa §113). As °- (adverb) entirely, fully, completely [BD: utterly] Snp page 141 (°virāga-nirodha); Miln 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 Jāt III 153.
:: Asevanā (feminine) [a + sevanā] not practising abstinence from Snp 259 (= abhajanā apayirupāsanā Paramatthajotikā I 124).
:: Asi ￼ [Vedic asi, Avesta aṁhū Latin ensis] a sword, a large knife DN I 77 (= Sumaṅgalavilāsinī I 222); MN II 99; AN I 48 = (a sinā sīsaṁ chindante); IV 97 (a sinā hanti attānaṁ); Jāt 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"); Vism 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. Skt. kuṭṭa cutting) -camma sword and shield Vinaya II 192; AN III 93; Jāt VI 449; -tharu the hilt of a sword Dhp 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.) Jāt VI 250 (°Niraya); Peta Vatthu Commentary 221 (°vana); Saddhammopāyana 194; -pāsa having swords for snares (a class of deities) Miln 191; -māla (māla in compound) sword-garland (torture) Jāt 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 DN I 9; Jāt I 455; -loma having swords for hair SN II 257, cf. Vinaya III 106; -sūna slaughter-house (so also BHS asisūnā Divyāvadāna 10, 15; see further detail under "kāma " similes) Vinaya II 26; MN I 130, 143; AN III 97; -sūla a sword blade Theri 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, MN I 377; Jāt I 393.
:: Asita1 [Sanskrit aśita, past participle of *asati, Skt. aśnāti] having eaten, eating; (neuter) that which is eaten or enjoyed, food MN I 57; AN III 30, 32 (°pīta-khāyita etc.); Peta Vatthu Commentary 25 (the same); Jāt VI 555 °(āsana having enjoyed one's food, satisfied). cf. āsita1.
:: Asita2 (adjective) [a + sita past participle of °śri, Skt. aśrita] not clinging to, unattached, independent, free (from wrong desires) DN II 261 (°ātiga); MN I 386; Thera 38, 1242 (see Mrs Rhys Davids in Psalms of the Brethren 404 note 2); Jāt II 247; Iti 97; Snp 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 MN II 180 (°vyābhaṅgī); AN III 5 (the same); Theri 480 (= indanīla Therīgāthā Commentary 286); Jāt III 419 (°āpaṅgin black-eyed); V 302; Dāṭhāvaṁsa I 45.
:: Asita4 (masculine neuter) [from asi] a sickle Jāt III 129; V 46. °vyābhaṅgī sickle and pole MN II 180; AN 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:) Jāt I 233 (°hattha eighty hands, i.e. eighty cubits deep); III 174 (°sahassa-vāraṇa-parivuta); VI 20 (vassasahassāni); Miln 23 (asītiyā bhikkhusahassehi saddhiṁ); Vīsm 46 (satakoṭiyo) Dhp 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 = Skt. āśvasati] to trust, to rely on Jāt V 56 (potential asmase).
:: Asmi (I am) see atthi.
:: Asmimāna [asmi + māna] the pride that says "I am", pride of self, egotism (same in BHS e.g. Divyāvadāna 210, 314) Vinaya I 3; DN III 273; MN I 139, 425; AN III 85; Paṭisambhidāmagga I 26; Kathāvatthu 212; Dhp I 237. cf. ahaṁ asmi.
:: Asmiye 1 singular indicative present medium of aś to eat, in sense of a future "I shall eat" Jāt 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 Jāt V 376.
:: Asoka1 (adjective) [a + soka, cf. Skt. aśoka] free from sorrow Snp 268 (= nissoka abbūḷha-soka-salla Paramatthajotikā I 153); Dhp 412; Theri 512.
:: Asoka2 [Sanskrit aśoka] the Asoka tree, Jonesia Asoka Jāt V 188; Vimāna Vatthu 354, 359 (°rukkha); Vism 625 (°aṅkura); Vimāna Vatthu 173 (°rukkha).
:: Asoṇḍa (adjective) [a + soṇḍa] not being a drunkard, abstaining from drink Jāt V 116. — feminine asoṇḍī AN III 38.
:: Asotatā (neuter) [abstract a + sota + tā, having no ears, being earless Jāt 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). — DN I 98, cf. AN II 242 (varia lectio bhasma°); Sumaṅgalavilāsinī I 267 (varia lectio bhassa°).
:: Assa2 ￼ [for aṁsa2 = Skt. aśra point, corner, cf. Skt. 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; Jāt IV 46, 492; Peta Vatthu II 119. Perhaps also at Theri 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; as 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); AN II 207; V 271; Snp 769 (gavāssa). At Theri 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; Dhp 94, 143, 144 (bhadra, a good horse), 380 (the same); Vimāna Vatthu 203 (+ assatarī); Vimāna Vatthu 78; Dhp I 392 (hatthi-assādayo); Saddhammopāyana 367 (duṭṭh°).
-ājāniya [cf. BHS aśvājāneya Divyāvadāna 509, 511] a thoroughbred horse, a blood horse AN 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" DN 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) Jāt II 161; IV 209; VI 528; -khaḷuṅka an inferior horse ("shaker"), opposite sadassa AN I 287 = IV 397; -tthara a horse cover, a horse blanket Vinaya I 192; DN I 7 -damma a horse to be tamed, a fierce horse, a stallion AN II 112; -dammasārathi a horse trainer AN II 112, 114; V 323f.; Dhp IV 4; -potaka the young of a horse, a foal or colt Jāt II 288; -bandha a groom Jāt II 98; V 449; Dhp 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 Jāt II 113; -maṇḍala circus Vism 308, cf. MN I 446; -maṇḍalika exercising ground Vinaya III 6; -medha name of a sacrifice: the horse-sacrifice [Vedic aśvamedha as proper name] SN I 76 (varia lectio sassa°); Iti 21 (+ purisamedha); Snp 303; -yuddha a horse-fight DN I 7; -rūpaka a figure of a horse, a toy horse Dhp II 69 (+ hatthi-rūpaka); -lakkhaṇa (earning fees by judging) the marks on a horse DN I 9; -laṇḍa horse-manure, horse dung Dhp IV 156 (hatthi-laṇḍa + a.); -vāṇija a horse dealer Vinaya III 6; -sadassa a noble steed of the horse kind AN 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, Snp 663; past participle 13, 20; Dhammasaṅgani 1327; Dhp II 187.
:: Assaddhiya (neuter) [a + saddhiya, in form, but not in meaning a gerund of saddahati, for which usually saddheyya; cf. Skt. aśradheyya incredible] — disbelief SN I 25; AN 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 Jāt VI 515 (+ arathaka).
:: Assaka2 (adjective) [a + saka; Skt. asvaka] not having one's own, poor, destitute MN I 450; II 68; AN 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; Snp 979; Snp 104, 111; Jāt 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 Skt. 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 DB I 211-217.
:: Assamaṇa [a + samaṇa] not a true samaṇa Vinaya I 96; Snp 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, Jāt I 163; VI 305 (gloss assāsento passesento susū ti saddaṁ karonto); Vism 272. Usually in combination with passāsati to inhale, i.e. to breathe in and out, DN II 291 = MN I 56, cf. MN I 425; Jāt II 53, cf. V 36. 2. to breathe freely or quietly, to feel relieved, to be comforted, to have courage SN IV 43; Jāt IV 93 assasitvāna gerund = vissamitvā commentary); VI 190 (assāsa imperative, with mā soci); medium assase Jāt IV 57 (commentary for asmase Text; explained by vissase), 111 (°itvā). 3. to enter by the breath, to bewitch, enchant, take possession Jāt 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 Dhp 322 = Dhp I 213; Dhp IV 4 (= vaḷavāya gadrabhena jāta); Jāt IV 464 (kambojake assatare sudante; imported from Cambodia); VI 342. — feminine assatarī a she-mule Vinaya II 188; SN I 154; II 241; AN II 73; Miln 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); Jāt 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 Skt. 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; DN II 4 (sammā-sambuddho assatthassa mūle abhisambuddho); SN V 96; Jāt I 16 (V 75, in word-play with assattha2 of V 79).
:: Assattha2 [past participle of assasati; cf. BHS āsvasta Avadāna-śataka I 210] encouraged, comforted AN IV 184 (varia lectio as gloss assāsaka); Paṭisambhidāmagga I 131 (loka an°; varia lectio assaka); Jāt I 16 (V 79 cf. assattha1); VI 309 (= laddhassāsa commentary), 566.
:: Assava (adjective) [ā + suṇāti, śru] loyal DN I 137; Snp 22, 23, 32; Jāt IV 98; VI 49; Miln 254; an° inattentive, not docile Dhp I 7.
:: Assavanatā (feminine) [abstract from assavana] not listening to, inattention MN I 168.
:: Assavanīya (adjective) [a + savanīya] not pleasant to hear Saddhammopāyana 82.
:: Assavati [ā + sru] to flow Jāt II 276 (= paggharati commentary). cf. also āsavati.
:: Assaya [ā + sayati, śri] resting place, shelter, refuge, seat Sumaṅgalavilāsinī I 67 (puññ°). cf. BHS 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 DN I 22 (vedanānaṁ samudaya atthaṅgama assāda etc.); MN I 85; SN II 84f. (°ānupassīn), 170f.; III 27f. (ko rūpassa assādo), 62, 102; IV 8f., 220; V 193, 203f.; AN I 50 (°ānupassīn), 258, 260; II 10; III 447 (°diṭṭhi) Jāt I 508; IV 113, Snp 448; Paṭisambhidāmagga I 139f., (°diṭṭhi), 157; Cariyāpiṭaka I 1017; Peta Vatthu IV 62 (kām°); Vibhaṅga 368 (°diṭṭhi); Nettipakaraṇa 27f.; Miln 388; Vism 76 (paviveka-rasassādaṁ); Saddhammopāyana 37, 51. See also appasseda under appa.
:: Assādanā (feminine) [cf. assāda] sweetness, taste, enjoyment SN I 124; Snp 447 (= sādubhāva Paramatthajotikā II 393).
:: Assādeti [denominative from assāda] to taste SN II 227 (lābha-sakkārasilokaṁ); Vism 73 (paviveka-sukha-rasaṁ); Dhp I 318.
:: Assāraddha varia lectio at Iti 111 for asāraddha.
:: Assāsa [Sanskrit āśvāsa, ā + śvas 1. (literal) breathing, especially breathing out (so Vism 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 DN II 157 = SN I 159 = Thera 905; DN III 266; MN I 243; SN I 106; IV 293; V 330, 336; AN IV 409; V 135; Jāt II 146; VI 82; Miln 31, 85; Vism 116, 197. — assāsa in contrast with passāsa at Paṭisambhidāmagga I 95, 164f., 182f. 2. (figurative) breathing easily, freely or quietly, relief, comfort, consolation, confidence MN I 64; SN II 50 (dhamma-vinaye); IV 254 (param-assāsa-ppatta); AN I 192; III 297f. (dhamma-vinaye); IV 185; Jāt VI 309 (see assattha2); Miln 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 Jāt I 84; VI 150. cf. next.
:: Assāseti [causative of assasati] to console, soothe, calm, comfort, satisfy Jāt VI 190, 512; Dhp 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 MN I 514; III 30; Jāt II 298 (= aññaṁ assāsetuṁ asamatthaṭāya na assāsika). cf. BHS 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 BHS āśvāsika is somehow distorted out of Pāḷi asassata.
:: Assāsin (adjective) [Sanskrit āśvāsin] reviving, cheering up, consoled, happy SN IV 43 (an°).
:: Assāvin (adjective) [ā + sru] only in an° not enjoying or finding pleasure, not intoxicated Snp 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 DN II 255 (tad°); Vimāna Vatthu 5016 (sīho va guhaṁ a.); Thera 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); SN II 282 (the same); Dhp 74; Theri 496 (cf. Therīgāthā Commentary 289); Paramatthajotikā I 65; Dhp I 12 (°puṇṇa-netta with eyes full of tears); II 98; Peta Vatthu Commentary 125.
-dhārā a shower of tears Dhp IV 15 (pavatteti to shed); -mukha (adjective) with tearful face [cf. BHS aśrumukha e.g. Jātakamala 3116] DN I 115, 141; Dhp 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" Snp 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 Skt. svid (and sma?) see under su2. According to this view Fausbølls reading ken'assu at Snp 1032 is to be emended to kena ssu.
:: Assuka (neuter) [assu1 + ka] a tear Vinaya II 289; Snp 691; Peta Vatthu IV 53.
:: Assutavant (adjective) [a + sutavant] one who has not heard, ignorant MN 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 MN I 366; yaṁ aduṁ khettaṁ SN IV 315. — nominative singular masculine asu SN IV 195; Miln 242; feminine asu Jāt V 396 (asū metri causā); neuter aduṁ MN I 364, 483; AN I 250. Of oblique cases e.g. amunā (instrumental) AN 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. — SN IV 111 (asubhato manasikaroti); V 320; Snp 341; Saddhammopāyana 368. — subhāsubha pleasant and unpleasant, good and bad Snp 633; Jāt III 243; Miln 136.
-ānupassīn realising or intuiting the corruptness (of the body) Iti 80, 81; Dhp I 76; -kathā talk about impurity Vinaya III 68; -kammaṭṭhāna reflection on impurity Dhp III 425; -nimitta sign of the unclean i.e. idea of impurity Vism 77; -bhāvanā contemplation of the impurity (of the body) Vinaya III 68; -saññā idea of impurity DN III 253, 283, 289, 291; [BD: perception of] -saññin having an idea of or realising the impurity (of the body) Iti 93. [BD: having a perception of]
:: Asuci (adjective) [a + suci] not clean, impure, unclean Snp 75 (°manussā, see Cullaniddesa §112); past participle 27, 36; Saddhammopāyana 378, 603.
:: Asucīka (neuter) [abstract from asuci] impurity, unclean living, defilement Snp 243 (°missita = asucibhāva-missita Paramatthajotikā II 286.
:: Asuka (pronoun/adjective) [asn + ka] such a one, this or that, a certain Vinaya III 87; Jāt 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 Jāt V 186 define them as kāḷakañjaka-bhedā asurā. They are classed with other similar inferior deities, e.g. with garuḷā, nāgā, yakkhā at Miln 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: DN II 285; SN I 222 (cf. 216f.), IV 201f., V 447; MN I 253; AN 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 Iti 93; Jāt V 186; Peta Vatthu IV 111, see also apāya. — Other passages in general: SN I 216f. (fight of Devas and Asuras); IV 203; AN II 91; IV 198f., 206; Snp 681; Mahāniddesa 89, 92, 448; Dhp 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 (SN I 222; IV 201f.) and Rāhu (AN II 17, 53; III 243). Besides these we find Pahārāda (gloss Mahābhadda) at AN IV 197; -kāya the body or assembly of the Asuras AN I 143; Jāt V 186; Therīgāthā Commentary 285; -parivāra a retinue of Asuras AN II 91; -rakkhasā Asuras and Rakkhasas (Rakāsasas) Snp 310 (defined by Buddhaghosa at Paramatthajotikā II 323 as pabbata-pāda-nivāsino dānava-yakkha-saññitā).
Haplology (from Greek ἁπλόος haplóos "simple" and λόγος lógos, "speech") is defined as the elimination of an entire syllable through dissimilation: when two identical or similar syllables occur consecutively. ° Wikipedia
￼ — p.p.
:: 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. Skt. śuśrūṣati] not wishing to hear or listen, disobedient Jāt V 121.
:: Asūra (adjective) [a + sūra1] 1. not brave, not valiant, cowardly Snp 439. 2. uncouth, stupid Jāt VI 292 (cf. Kern. Toevoegselen page 48).
:: Asūyaka see anasūyaka.
:: Ataccha (neuter) [a + taccha2] falsehood, untruth DN I 3; Jāt VI 207.
:: Atakkaka (adjective) [a + takka2] not mixed with buttermilk Jāt 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 DN II 2; III 152, 199 (athāparaṁ etad avoca); MN I 435; Snp 1006, 1007, 1017; Snp 126 (athaparaṁ etad avoca: and further, something else); Dhp 69, 119, 377; Jāt II 158; Peta Vatthu II 64; Peta Vatthu Commentary 3, 8 (atha na and not), 70. 2. After negative clauses: but MN I 430; Snp 990, 1047; Dhp 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; DN I 141, 167, 174; AN 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 DN I 139. Atha ca pana on the other hand Jāt I 279. Atha vā or (after preceding ca), nor (after preceding na) Snp 134; Dhp 140, 271; Peta Vatthu I 41; II 14. Athā vā pi Snp 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 Jāt 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 SN I 106; Snp 43, 155, 647; Dhp 151, 234, 423; Jāt I 83; II 185; IV 495; Iti 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 Snp 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) Jāt 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 as 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); Jāt II 331; IV 81; Dhp IV 61. °devātideva god upon god, god and more than a god (see atideva); mānātimāna all kinds of conceit; vaṅkātivaṅka crooked all over Jāt 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 Skt. 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 Dhp II 85.
:: Ati-arahant [ati + Arahant] a super-Arahant, one who surpasses even other Arahants Miln 277.
:: Ati-eti [ati + i] to go past or beyond, see gerund aticca and past participle atīta.
:: Ati-issara (adjective) very powerful(?) Jāt V 441 (°bhesajja, medicin).
:: Ati-udaka too much water, excess of water Dhp 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. Skt. anubaddha] tied to, coupled Jāt I 192 = Vinaya IV 5.
:: Atibahala (adjective) [ati + bahala] very thick Jāt VI 365.
:: Atibandhati [ati + bandhati; cf. Skt. anubandhati] to tie close to, to harness on, to couple Jāt I 191f. — past participle atibaddha q.v.
:: Atibāheti [ati + bāheti, causative to bṛh1; cf. Skt. ābṛhati] to drive away, to pull out Jāt IV 366 (= abbāheti).
:: Atibāḷha (adjective) [ati + bāḷha] very great or strong Peta Vatthu Commentary 178; neuter adverb °ṁ too much DN I 93, 95; MN I 253.
:: Atibhagini-putta [ati + bhagini-putta] a very dear nephew Jāt I 223.
:: Atibhāra [ati + bhāra] too heavy a load Miln 277 (°ena sakaṭassa akkho bhijjati).
:: Atibhārita (adjective) [ati + bhārita] too heavily weighed, overloaded Vinaya IV 47.
:: Atibhāriya (adjective) too serious Dhp I 70.
:: Atibhoti [ati + bha vati, cf. Skt. atibha vati and abhibha vati] to excel, overcome, to get the better of, to deceive Jāt I 163 (= ajjhottharati vañceti commentary).
:: Atibhuñjati [ati + bhuñjati] to eat too much, to overeat Miln 153.
:: Atibhutta (neuter) [ati + bhutta] overeating Miln 135.
:: Atibrahmā [ati + brahmā] a greater Brahmā, a super-god Miln 277; Dhp II 60 (Brahmuṇā a. greater than B.).
:: Atibrūheti [ati + brūheti, bṛh2, but by commentary taken incorrectly to brū; cf. Skt. abhi-bṛṁhayati] to shout out, roar, cry Jāt 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 Jāt I 496. cf. next.
:: Aticaritar [agent noun of aticarati] one who transgresses, especially a woman who commits adultery AN II 61 (all mss read aticaritvā); IV 66 (Text aticarittā).
:: Aticariyā (feminine) [ati + cariyā] transgression, sin, adultery DN 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 SN II 259; IV 242; DN III 190; AN 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 Snp 519, 529, 531. Used adverbially = beyond, in excess, more than usual, exceedingly Snp 373, 804 (= vassasataṁ atikkamitvā Mahāniddesa 120). 2. failing, transgressing sinning, especially committing adultery Jāt 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] Jāt III 462; Dhp IV 98 (Text aticcha, vv.ll. °atha); Vimāna Vatthu 101; Miln 8. — causative aticchāpeti to make go on, to as to go further Jāt 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 Miln 28.
:: Atidāna (neuter) [ati + dāna] too generous giving, an excessive gift of alms Miln 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 SN I 141; Thera 489; Cullaniddesa §307 (cf. adhi°); Miln 277. atidevadeva the same Miln 203, 209. devātideva god over the gods (of the Buddha) Cullaniddesa §307 a.
:: Atidhamati [ati + dhamati] to beat a drum too hard Jāt I 283; past participle atidhanta ibid.
:: Atidhātatā [ati + dhāta + ta] oversatiation Jāt II 193.
:: Atidhāvati [ati + dhāvati 1] to run past, to outstrip or get a head of SN III 103; IV 230; MN III 19; Iti 43; Miln 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 Dhp III 344, cf. dhona) Dhp 240 = Nettipakaraṇa 129.
:: Atidisati [ati + disati] to give further explanation, to explain in detail Miln 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); SN I 200; AN III 117.
:: Atidīgha (adjective) [ati + dīgha] too long, extremely long Jāt 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; Jāt II 154; Peta Vatthu II 965 = Dhp III 220 (varia lectio suvidūre); Peta Vatthu Commentary 42 (opposite accāsanna).
:: Atiga (—°) (adjective) [ati + ga] going over, overcoming, surmounting, getting over Snp 250 (saṅga°); Dhp 370 (the same); Snp 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) Snp 1040; Dhp 414 and accagamā (see gacchati 2) Vinaya II 192; DN I 85; SN II 205; Sumaṅgalavilāsinī I 236 (= abhibhavitvā pa vatta). Also 3rd plural accaguṁ Iti 93, 95.
:: Atigāḷeti [ati + gāḷeti, causative of galati, cf. Skt. vi-gālayati] to destroy, make perish, waste away Jāt VI 211 (= atigālayati vināseti commentary page 215). Perhaps reading should be atigāḷheti (see atigāḷhita).
:: Atigāḷha (adjective) [ati + gāḷha1] very tight or close, intensive Jāt I 62. cf. atigāḷhita.
:: Atigāḷhita [past participle of atigāḷheti, denominative from atigāḷha; cf. Skt. atigāhate to overcome] oppressed, harmed, overcome, defeated, destroyed Jāt 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; SN I 89; Jāt I 292; V 347. Causative atiharāpeti to cause to bring over, bring in, reap, collective harvest Vinaya II 181; III 18; Miln 66; Dhp 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 Skt. abhi + dhā] brought over (from the field into the house), harvested, borne home Thera 381 (vīhi).
:: Atihīḷeti [ati + hīḍ] to despise Jāt IV 331 (= atimaññati commentary).
:: Atihīna (adjective) [ati + hīna] very poor or destitute AN 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 Jāt I 202; IV 142; VI 53.
:: Atikassa (gerund) [from atikassati ati + kṛṣ; Skt. atikṛṣya] pulling (right) through Jāt 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 AN 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 Jāt II 296.
:: Atikhāta (neuter) = preceding Jāt II 296.
:: Atikhiṇa (adjective) [ati + khīṇa] in cāpātikhīṇa broken bow (?) Dhp 156 (explained at Dhp III 132 as cāpāto atikhīṇā cāpā vinimmuttā).
:: Atikkama [Sanskrit atikrama] going over or further, passing beyond, traversing figurative overcoming of, overstepping, failing against, transgression Dhp 191; Dhammasaṅgani 299; Peta Vatthu Commentary 154 (katipayayojan°), 159 (°caraṇa sinful mode of life); Miln 158 (dur° hard to overcome); Saddhammopāyana 64.
:: Atikkamaṇaka (adjective) [atikkamaṇa + ka] exceeding Jāt 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. — Jāt IV 141; Dhp 221 (potential °eyya, overcome); Peta Vatthu Commentary 67 (maggena: passes by). gerundive atikkamanīya to be overcome DN II 13 (an°); Paramatthajotikā II 568 (dur°). gerund atikkamma DN II 12 (surpassing); Iti 51 (māradheyyaṁ, passing over), cf. vv.ll. under adhigayha; and atikkamitva going beyond, overcoming, transcending (Jāt IV 139 (samuddaṁ); past participle 17; Jāt 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 Jāt I 151.
:: Atikkanta [past participle of atikamati] passed beyond, passed by, gone by, elapsed; passed over, passing beyond, surpassing Jāt II 128 (tīṇi saṁvaccharāni); Dhp 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 Iti 100; past participle 60; cf. BHS atikrānta-mānuṣyaka Mahāvastu III 321.
:: Atikkantikā (feminine) [abstract derived from preceding] transgressing overstepping the bounds (of good behaviour), lawlessness Miln 122.
:: Atikkhippaṁ (adverb) [ati + khippa] too soon Vinaya II 284.
:: Atilīna (adjective) [ati + līna] too much attached to worldly matters SN V 263
:: Atiloma (adjective) [ati + loma] too hairy, having too much hair Jāt VI 457 (opposite aloma).
:: Atilūkha (adjective) [ati + lūkha] too wretched, very miserable Saddhammopāyana 409
:: Atimahant (adjective) [ati + mahant] very or too great Jāt I 221; Peta Vatthu Commentary 75.
:: Atimamāyati [ati + mamāyati, cf. Skt. atīmamāyate in different meaning = envy] — to favour too much, to spoil or fondle Jāt 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 Jāt I 60.
:: Atimaññanā (feminine) [abstract to preceding, cf. atimāna] arrogance, contempt, neglect Miln 122.
:: Atimaññati [Sanskrit atimanyate; ati + man] to despise, slight, neglect Snp 148 (= Paramatthajotikā I 247 atikkamitvā maññati); Dhp 365, 366; Jāt 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, MN I 363; Snp 853 (see explanation at Mahāniddesa 233), 942, 968; Jāt VI 235; Mahāniddesa 490; Miln 289. cf. atimaññanā.
:: Atimānin (adjective) [from atimāna] DN II 45 (thaddha + a.); Snp 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 DN I 52 (varia lectio °pāteti) = Sumaṅgalavilāsinī I 159 (pāṇaṁ hanati pi parehi hanāpeti either to kill or incite others to murder); MN I 404, 516; SN IV 343; AN III 205 (correct Text reading atimāteti; varia lectio pāteti); Dhp 246 (varia lectio °pāteti) = Dhp III 356 (parassa jīvitindriyaṁ upa-c-chindati).
:: Atimuduka (adjective) [ati + muduka] very soft, mild or feeble Jāt I 262.
:: Atimukhara (adjective) [ati + mukhara] very talkative, a chatterbox Jāt I 418; Dhp II 70. atimukharatā (feminine abstract) ibid.
:: Atimuttaka [Sanskrit atimuktaka] name of a plant, Gaertnera Racemosa Vinaya II 256 = MN I 32; Miln 338.
:: Atināmeti [BHS atināmayati, e.g. Divyāvadāna 82, 443; ati + nāmeti] to pass time AN I 206; Miln 345.
:: Atineti [ati + neti] to bring up to, to fetch, to provide with Vinaya II 180 (udakaṁ).
:: Atiniggaṇhāti [ati + niggaṇhāti] to rebuke too much Jāt 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) Dhp 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 Dhp IV 38.
:: Atipaṇḍitatā (feminine) [abstract of atipaṇḍita] too much cleverness Dhp II 29.
:: Atipapañca [ati + papañca] too great a delay, excessive tarrying Jāt I 64; II 93.
:: Atipariccāga [ati + pariccāga] excess in liberality Dhp III 11.
:: Atipassati [ati + passati; cf. Skt. anupaśyati] to look for, catch sight of, discover MN III 132 (nāgaṁ).
:: Atipāta [ati + pat] attack, only in phrase pāṇātipāta destruction of life, slaying, killing, murder DN I 4 (pāṇātipātā veramaṇī, refraining from killing, the first of the dasa-sīla or deca logue); Sumaṅgalavilāsinī I 69 (= pāṇavadha, pāṇaghāta); Snp 242; Khuddakapāṭha II cf. Paramatthajotikā I 26; Peta Vatthu Commentary 28, 33 etc.
:: Atipāteti [denominative from atipāta] to destroy SN V 453; Dhp 246 (varia lectio for atimāpeti, q.v.). cf. paripāteti.
:: Atipātin (adjective/noun) one who attacks or destroys Snp 248; Jāt VI 449 (in war nāga-k-khandh° = hatthi-k-khande khaggena chinditvā commentary); Peta Vatthu Commentary 27 (pāṇ°).
:: Atipīḷita [ati + pīḷita, cf. Skt. abhipīḍita] pressed against, oppressed, harassed, vexed Jāt V 401 (= atigāḷhita).
:: Atipīṇita (adjective) [ati + pīṇita] too much beloved, too dear, too lovely Dhp V 70.
:: Atippago (adverb) [cf. Skt. atiprage] too early, usually elliptical = it is too early (with infinitive carituṁ etc.) DN I 178; MN I 84; AN IV 35.
:: Atirassa (adjective) [ati + rassa] too short (opposite atidīgha) Vinaya IV 7; Jāt VI 457; Vimāna Vatthu 103.
:: Atirattiṁ (adverb) [ati + ratti; cf. atidivā] late in the night, at midnight Jāt I 436 (opposite atipabhāte).
:: Atirājā [ati + rājā] a higher king, the greatest king, more than a king Dhp II 60; Miln 277.
:: Atireka (adjective) [Sanskrit atireka, ati + ric, rinakti; see ritta] surplus, too much; exceeding, excessive, in a high degree; extra Vinaya I 255; Jāt I 72 (°padasata), 109; 441 (in higher positions); Miln 216; as 2; Dhp 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 DN II 208; Dhp 59; Peta Vatthu II 958; Miln 336 (+ virocati); Dhp I 446 (= atikkamitvā virocati); III 219; Peta Vatthu Commentary 139 (= ativiya virocati).
:: Atisambādha (adjective) [ati + sambādha] too tight, crowded or narrow Dhp I 310; III 310 = Vimāna Vatthu 68; cf. atinīcaka. — feminine abstract atisambādhatā the state of being too narrow Jāt I 7.
:: Atisanta (adjective) [ati + santa1] extremely peaceful Saddhammopāyana 496.
:: Atisaṇha (adjective) [ati + saṇha] too subtle Dhp III 326.
:: Atisañcara (°cāra?) [ati + sañcāra] wandering about too much Miln 277.
:: Atisara (adjective) [from atisarati; cf. accasara] transgressing sinning Jāt IV 6; cf. atisāra.
:: Atisarati [ati + sṛ] to go too far, to go beyond the limit, to overstep, transgress, preterit accasari (q.v.) Snp 8f. (opposite paccasari; commentary atidhāvi); Jāt V 70 and atisari Jāt IV 6. gerund atisitvā (for °atisaritvā) DN I 222; SN IV 94; AN I 145; V 226, 256; Snp 908 (= Mahāniddesa 324 atikkamitvā etc.).
:: Atisaya [cf. Skt. 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 Miln 336 (+ ati-k-kamitvā).
:: Atisāra [from ati + sṛ, see atisarati. cf. Skt. atisārain different meaning but BHS atisāra (sātisāra) in the same meaning) going too far, overstepping the limit, trespassing false step, slip, danger Vinaya I 55 (sātisāra), 326 (the same); SN I 74; MN III 237; Snp 889 (atisāraṁ diṭṭhiyo = diṭṭhi-gatāni Mahāniddesa 297; going beyond the proper limits of the right faith), Jāt V 221 (dhamm°), 379; Dhp I 182; as 28. See also atisara.
:: Atisāyaṁ (adverb) [ati + sāyaṁ] very late, late in the evening Jāt V 94.
:: Atisithila (adjective) [ati + sithila] very loose, shaky or weak AN III 375.
:: Atisīta (adjective) [ati + sīta] too cold Dhp II 85.
:: Atisītala (adjective) [ati + sītala] very cold Jāt III 55.
:: Atitarati [ati + tarati] to pass over, cross, go beyond preterit accatari SN IV 157 = Iti 57 (°āri).
:: Atitāta (adjective) [ati + jāta, perhaps ati in sense of abhi, cf. abhijāta] well-born, well behaved, gentlemanly Iti 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 DN I 117 (= āgantuka-navaka pāhuṇaka Sumaṅgalavilāsinī I 288); AN II 68; III 45, 260; Jāt 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 Jāt I 440; Dhp 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 Jāt I 343; IV 379; VI 241; Sumaṅgalavilāsinī I 38.
-pakkhandana choosing a wrong foding place Dhp III 347
:: Atituccha (adjective) [ati + tuccha] very, or quite empty Saddhammopāyana 430.
:: Atitula (adjective) [ati + tula] beyond compare, incomparable Thera 831 = Snp 561 (= tulaṁ atīto nirupamo ti attho Paramatthajotikā II 455).
:: Atituṭṭhi (feminine) [ati + tuṭṭhi] extreme joy Jāt I 207.
:: Ativaṇṇati [ati + vaṇṇati] to surpass excel DN II 267.
:: Ativaṅkin (adjective) [ati + vaṅkin] very crooked Jāt I 160 (vaṅkātivaṅkin crooked all over; cf. ati III).
:: Ativasa (adjective) [ati + vasa from vas] being under somebody's rule, dependent upon (with genitive) Dhp 74 (= vase vattati Dhp II 79).
:: Ativassati [ati + vassati, cf. Skt. abhivarṣati] to rain down on, upon or into Thera 447 = Vinaya II 240.
:: Ativatta [past participle of ativattati: Skt. ativṛtta] passed beyond, surpassed, overcome (active and passive), conquered Snp 1133 (bhava°); Cullaniddesa §21 (= atikkanta, vītivatta); Jāt V 84 (bhaya°); Miln 146, 154.
:: Ativattar1 [Sanskrit °ativaktṛ, agent noun to ati-va cat i; cf. ativākya] one who insults or offends Jāt V 266 (isīnaṁ ativattāro = pharusavācāhi atikkamitvā vattāro commentary).
:: Ativattar2 [Sanskrit ativartṛ, agent noun to ati-vattati] one who overcomes or is to be overcome Snp 785 (svātivattā = durativattā duttarā duppatarā Mahāniddesa 76).
:: Ativattati [ati + vṛt, Skt. ativartate] to passive pass over, go beyond; to overcome, get over; conquer Vinaya II 237 (samuddo velaṁ n'); SN II 92 (saṁsāraṁ); IV 158 (the same) Iti 9 (saṁsāraṁ) = AN II 10 = Cullaniddesa 172a; Thera 412; Jāt I 58, 280; IV 134; VI 113, 114; Peta Vatthu Commentary 276, — past participle ativatta (q.v.).
:: Ativāha [from ati + vah, cf. Skt. ativahati and abhivāha] carrying, carrying over; a conveyance; one who conveys, i.e. a conductor, guide Thera 616 (said of sīla, good character); Jāt V 433. — cf. ativāhika.
:: Ativāhika [from ativāha] one who belongs to a conveyance, one who conveys or guides, a conductor (of a caravan) Jāt V 471, 472 (°purisa).
:: Ativākya (neuter) [ati + vac, cf. Skt. ativāda, from ati + vad] abuse, blame, reproach Dhp 320, 321 (= aṭṭha-anariya-vohāra-vasena pa vattaṁ vīti-k-kama-vacanaṁ Dhp IV 3); Jāt VI 508.
:: Ativāta [ati + vāta] too much wind, a wind which is too strong, a gale, storm Miln 277.
:: Ativāyati [ati + vāyati] to fill (excessively) with an odour or perfume, to satiate, permeate, pervade Miln 333 (+ vāyati; cf. abhivāyati ibid 385).
:: Ativela (adjective) [ati + vela] excessive (of time); neuter adverb °ṁ a very long time; excessively DN I 19 (= atikālaṁ aticiran ti attho Sumaṅgalavilāsinī I 113); MN I 122; Snp 973 (see explanation at Mahāniddesa 504); Jāt III 103 = Mahāniddesa 504.
:: Ativeṭheti [ati + veṣṭ, cf. Skt. abhiveṣṭate] to wrap over, to cover, to enclose; to press, oppress, stifle Vinaya II 101; Jāt 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 MN I 480; SN V 226; AN II 178.
epenthesis: The interpolation in a word or word-group of a sound or letter which has no etymological justification for appearing there. (E.g., the b in doubt.)
￼ — p.p.
:: Ativikāla (adjective) [ati + vikāla] at a very inconvenient time, much too late DN 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 Jāt V 204.
:: Ativissāsika (adjective) [ati + vissāsika] very, or too confidential Jāt 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 DN II 264 (varia lectio atīva); Snp 679, 680, 683; Paramatthajotikā II 486; (3) ati + viya (the doublet of iva) = ativiya Jāt I 61, 263; Dhp II 71 (a. upakāra of great service); Peta Vatthu Commentary 22, 56, 139.
:: Atiyakkha [ati + yakkha] a sorcerer, wizard, fortune-teller Jāt 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 Jāt I 46; V 75 (nāvā). cf. DN 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 SN III 86; AN IV 219; V 32. — Peta Vatthu II 1212 (atītānaṁ, scilicet attabhāvāuaṁ, pariyanto na dissati); khaṇātīta with the right moment past Dhp 315 = Snp 333; atītayobbana he who is past youth or whose youth is past Snp 110. (b) neuter the past: atīte (locative) once upon a time Jāt I 98 etc. atītaṁ āhari he told (a tale of) the past, i.e. a jātaka Jāt I 213, 218, 221 etc. — SN I 5 (atītaṁ nānusocati); AN III 400 (a. eko anto); Snp 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 SN II 58; Snp 373; Jāt VI 364. Or all three in stereotypical combination atīt'anāgata-paccuppanna (this the usual order) DN III 100, 135; SN II 26, 110, 252; III 19, 47, 187; IV 4f.; 151f.; AN I 264f., 284; II 171, 202; III 151; V 33; Iti 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) SN I 97 (maraṇaṁ an° not free from death), 121 (sabbavera-bhaya°); AN II 21; III 346 (sabba-saṁyojana°); Snp 373 (kappa°), 598 (khaya°, of the moon = ūnabhāvaṁ atīta Paramatthajotikā II 463); Thera 413 (with ablative) 3. (the same) overstepping, having transgressed or neglected (cf. accaya 3) Dhp 176 (dhammaṁ).
-aṁsa the past (= atīta koṭṭhāse, ati-k-kanta-bhavesū ti attho Therīgāthā Commentary 233) DN II 222; III 275; Theri 314; -ārammaṇa state of mind arising out of the past Dhammasaṅgani 1041.
:: Atīva (indeclinable) [ati + iva, see also ativiya] very much, exceedingly Jāt II 413; Mahāvaṁsa 33, 2 etc.
:: Ato (adverb) [Sanskrit ataḥ] hence, now, therefore SN I 15; MN I 498; Miln 87; Jāt V 398 (= tato commentary).
:: Atoṇa [etymology ?) a class of jugglers or acrobats(?) Miln 191.
:: Atra (adverb) [Sanskrit atra] here; atra atra here and there Jāt I 414 = IV 5 (in explanation of atriccha).
:: Atraja (adjective) [Sanskrit ātma-ja, corrupted form for attaja (see attā) through analogy with Skt. atra "here". This form occurs only in Jāt 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. — Jāt I 135; III 103 = Mahāniddesa 504; Jāt III 181; V 465; VI 20; Mahāvaṁsa 4, 12; 13, 4; 36, 57.
:: Atriccha (adjective) [the popular etymology suggested at Jāt IV 4 is atra atra icchamāna desiring here and there; but see atricchā] very covetous, greedy, wanting too much Jāt I 414 = IV 4; III 206.
:: Atricchatā (feminine) [see atricchā] excessive lust Jāt 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 Skt. psāta). For the simple Skt. 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 Jāt IV 5, 327.
:: Atta1 ￼ [ā + D + ta; Skt. ātta] that which has been taken up, assumed Atta-daṇḍa, he who has taken a stick in hand, a violent person, SN I 236; IV 117; Snp 630, 935; Dhp 406. Attañjaha, rejecting what had been assumed, Snp 790. Attaṁ pahāya Snp 800. The opposite is niratta, that which has not been assumed, has been thrown off, rejected. The Arahant has neither atta nor niratta (Snp 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; Dhp 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 MN I 114; AN 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 DN I 3, 90 (an°); II 14; AN III 337, 343; IV 344; Snp 45 = Dhp 328 (= upaṭṭhita-sati Dhp IV 29); Snp 995; Cullaniddesa §24 (= tuṭṭha-mano haṭṭha-mano etc.); Vimāna Vatthu 14; past participle 33 (an°); Miln 18; Sumaṅgalavilāsinī I 52; Dhp 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, as aeϸm]. I Inflection. (1) of attan- (noun stem); the following cases are the most frequent: accusative attānaṁ DN I 13, 185; SN I 24; Snp 132, 451. — genitive dative attano Snp 334, 592 etc., also as ablative AN III 337 (attano ca parato ca as regards himself and others). — instrumental ablative attanā SN I 24; Snp 132, 451; Dhp II 75; Peta Vatthu Commentary 15, 214 etc. On use of attanā see below III 1 commentary — locative attani SN V 177; AN I 149 (attanī metri causā); II 52 (anattani); III 181; MN I 138; Snp 666, 756, 784; Vibhaṅga 376 (an°). (2) of atta- (a-stem) we find the following cases: accusative attaṁ Dhp 379. — instrumental attena SN IV 54. — ablative attato SN 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 DN I 31. Seven other theories DN I 34. Three others DN I 186/7. a "soul" according to general belief was something permanent, unchangeable, not affected by sorrow SN IV 54 = Kathāvatthu 67; Vinaya I 14; MN I 138. See also MN I 233; III 265, 271; SN II 17, 109; III 135; AN I 284; II 164, 171; V 188; SN IV 400. cf. ātuman, tuma, puggala, jīva, satta, pāṇa and nāma-rūpa. 2. Oneself, himself, yourself. Nominative attā, very rare. SN I 71, 169; III 120; AN 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) Snp 284; Dhp 166, 380; Miln 54 (the image, outward appearance, of oneself). Accusative attānaṁ SN I 44 (would not give himself away, commentary: as a slave) AN I 89; Snp 709. Accusative attaṁ Dhp 379. Ablative attato as oneself SN I 188; Paṭisambhidāmagga I 143; II 48; Vibhaṅga 336. Locative attani AN I 149; III 181; Snp 666, 784. Instrumental attanā SN I 57 = Dhp 66; SN I 75; II 68; AN I 53; III 211; IV 405; Dhp 165. On one's own account, spontaneously SN IV 307; V 354; AN I 297; II 99, 218; III 81; Jāt I 156; Peta Vatthu Commentary 15, 20. In composition with numerals atta-dutiya himself and one other DN II 147; °catuttha with himself as fourth MN I 393; AN III 36; °pañcama Dīpavaṁsa VIII 2; °sattama Jāt I 233; °aṭṭhama Vimāna Vatthu 149 (as atta-n'aṭṭhama Vimāna Vatthu 3413), and °aṭṭhamaka Miln 291. anattā (noun and predicative adjective) not a soul, without a soul. Most frequently in combination with dukkha and anicca (1) as noun: SN III 141 (°anupassin); IV 49; V 345 (°saññin); AN II 52 = Paṭisambhidāmagga II 80 (anattani anattā; opposed to anattani attā, the opinion of the micchā-diṭṭhi-gatā sattā); Dhp 279; Paṭisambhidāmagga II 37, 45f. (°anupassanā), 106 (yaṁ aniccañ ca dukkhañ ca taṁ anattā); Dhp III 406 (°lakkhaṇa). (2) as adjective (predicative): SN IV 152f.; 166; 130f., 148f.; Vinaya I 13 = SN III 66 = Cullaniddesa §680 Q 1; SN III 20f.; 178f., 196f.; sabbe dhammā anattā Vinaya V 86; SN III 133; IV 28, 401.
-attha one's own profit or interest Snp 75; Cullaniddesa §23; Jāt IV 56, 96; otherwise as atta-d-attha, e.g. Snp 284; -atthiya looking after one's own needs Thera 1097. ādhipaka master of oneself, self-mastered AN I 150; -adhipateyya self-dependence, self-reliance, independence AN I 147. ādhīna independent DN I 72. ānudiṭṭhi speculation about souls SN III 185; IV 148; AN III 447; Snp 1119; Paṭisambhidāmagga I 143; Vibhaṅga 368; Miln 146. ānuyogin one who concentrates his attention on himself Dhp 209; Dhp III 275. ānuvāda blaming oneself AN 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 SN I 134 (opposite para°); -kāma love of self AN II 21; adjective a lover of "soul", one who cares for his own soul SN I 75; -kāra individual self, fixed individuality, oneself (cf. ahaṁ-kāra) DN I 53 (opposite para°); AN III 337 (the same) Sumaṅgalavilāsinī I 160; as neuter at Jāt V 401 in the sense of service ("self-doing", slavery) (attakārāni karonti bhattusu); -kilamatha self-mortification DN III 113; SN IV 330; V 421; MN III 230; -garahin self-censuring Snp 778; -gutta self-guarded Dhp 379; -gutti watchfullness as regards one's self, self-care AN II 72; -ghañña self-destruction Dhp 164; -ja proceeding from oneself Dhp 161 (pāpa); -ññū knowing oneself AN IV 113, cf. DN III 252; -(n)tapa self-mortifying, self-vexing DN III 232 = AN II 205 (opposite paran°); MN I 341, 411; II 159; past participle 55, 56; -daṇḍa see atta1; -danta self-restrained, self-controlled Dhp 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°) DN II 100 = III 42; SN V 154; Snp 501 (= attano guṇe eva attano dīpaṁ katvā Paramatthajotikā II 416); -paccakkha only in instrumental °ena by or with his own presence, i.e. himself Jāt V 119; -paccakkhika eye-witness Jāt V 119; -paccatthika hostile to oneself Vinaya II 94, 96; -paṭilābha acquisition of a personality DN I 195 (tayo: oḷārika, manomaya ￼, arūpa); -paritāpana self-chastisement, mortification DN III 232 = AN II 205; MN 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 BHS ātmabhāva body Divyāvadāna 70, 73 (°pratilambha), 230; Avadānaśataka I 162 (pratilambha), 167, 171] Vinaya II 238 (living beings, forms); SN V 442 (bodily appearance); AN I 279 (oḷārika a. substantial creature); II 17 (creature); Dhp II 64, 69 (Appearance); Paramatthajotikā II 132 (personality). — (2) life, rebirth AN I 134f.; III 412; {23} Dhp 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; DN III 231; MN III 46; SN II 255, 272, 283; III 144; AN II 159, 188; III 122f. — (3) character, quality of heart Snp 388 (= citta Paramatthajotikā II 374); Jāt 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 SN IV 97; AN II 120; -vadha self-destruction SN II 241; AN II 73; -vāda theory of (a persistent) soul DN III 230; MN I 66; DN II 58; SN 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°) MN I 369; SN IV 339 = AN I 157; II 179; -vetana supporting oneself, earning one's own living Snp 24; -sañcetanā self-perception, self-consciousness (opposite para°) DN III 231; AN II 159; -sambhava originating from one's self SN I 70; AN IV 312; Dhp 161 (pāpa); Thera 260; -sambhūta arisen from oneself Snp 272; -sammāpaṇidhi thorough pursuit or development of one's personality AN II 32; Snp 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°) DN III 233; AN II 95f. -hetu for one's own sake, out of self-consideration Snp 122; Dhp 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 MN I 138 = Kathāvatthu 67; MN I 297; II 263; SN III 78 (yaṁ kho anattaniyaṁ whatever has no soul), 127; IV 54 = Cullaniddesa §680f; SN IV 82 = III 33 = Cullaniddesa §680 Q 3; SN IV 168; V 6; Cullaniddesa §680 DN cf. Buddhist Manual of Psychological Ethics xlif.
:: Attāṇa (adjective) [a + tāṇa] without shelter or protection Jāt I 229; Miln 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 MN I 111 (atthassa ninnetar, of the Buddha, bringer of good); SN IV 94 (the same); SN I 34 (attano a. one's own welfare), 55 (the same) 86, 102, 126 = AN II 46 (atthassa patti); SN 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); AN 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); Iti 44 (varia lectio attā better); Snp 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); Snp 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. DN III 211f.; Iti 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. Jāt 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) SN II 29; V 121; AN I 158, 216; III 63f.; IV 134; Snp 75 (att-aṭṭha, varia lectio attha Cullaniddesa II), 284 (atta-d-attha); uttam° the highest gain, the very best thing Dhp 386 (= Arahatta Dhp IV 142); Snp 324 (= Arahatta Paramatthajotikā II 332); param° the same Cullaniddesa §26; sad° one's own weal DN II 141; MN I 4; SN II 29; V 145; AN 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) DN I 62; SN V 352; AN II 147; III 152; Cullaniddesa §316. 2. need, want (with instrumental), use (for = instrumental) SN I 37 (°jāta when need has arisen, in need); Jāt I 254; III 126, 281; IV 1; Dhp 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. — SN III 93 (atthaṁ vibhajati explain the sense); AN I 23 (the same), 60 (nīt° primary meaning, literal meaning; neyy° secondary or inferred meaning); II 189 (°ṁ ācikkhati to interpret); Snp 126 (°ṁ pucchita asked the (correct) sense, the literal meaning), 251 (°ṁ akkhāti); Thera 374; attho paramo the highest sense, the ultimate sense or intrinsic meaning Iti 98, cf. Compendium 6, 81, 223; Miln 28 (paramatthato in the absolute sense); Miln 18 (atthato according to its meaning, opposite vyañjanato by letter, orthographically); Dhp 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; Dhp 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 AN I 69; V 222, 254; Snp 326 (= bhāsitatthañ ca pāḷi-dhammañ ca Paramatthajotikā II 333); Iti 84 (duṭṭho atthaṁ na jānāti dhammaṁ na passati: he realizes neither the meaning nor the importance); Dhp 363 (= bhāsitatthañ c'eva desanā-dhammañ ca); Jāt 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) Snp 430 (yen'atthena for which purpose), 508 (kena atthena varia lectio for Text attanā), Jāt I 411 (atthaṁ vā kāraṇaṁ vā reason and cause); Dhp 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" SN II 36 (ekena-padena sabbo attho vutto the whole matter is said with one word); Jāt 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) Dhp 256, 331; Miln 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 Jāt I 254 dhan'atthāya for wealth, kim° what for, why?), 279; II 133; III 54; Dhp 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 Jāt I 279 (kim°); III 53 (the same); I 253; II 128; Dīpavaṁsa VI 79; Dhp I 397; Peta Vatthu Commentary 32 (dassan° in order to see), 78, 167, etc. (c) ablative atthā Jāt 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 SN I 103; II 196 (anatthāya saṁvattati); AN IV 96 (°ṁ adhipajjati) Iti 84 (°janano doso ill-will brings discomfort); Jāt I 63, 196; past participle 37; Dhammasaṅgani 1060, 1231; Saddhammopāyana 87; Sumaṅgalavilāsinī I 52 (anattha-janano kodho, cf. Iti 83 and Cullaniddesa §420 Q2); Dhp 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) AN V 222, 254 (adhammo ca); Dhp 100 (= aniyyānadīpaka Dhp II 209); Snp 126 (explained at Paramatthajotikā II 180 as ahitaṁ).
-akkhāyin showing what is profitable DN III 187; -attha riches Jāt VI 290 (= attha-bhūtaṁ atthaṁ commentary); -antara difference between the (two) meanings Miln 158. At Thera 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 SN I 87 (see abhisamaya); -uddhāra synopsis or abstract of contents ("matter") of the Vinaya Dīpavaṁsa V 37; -upaparikkhā investigation of meaning, (+ dhamma-savanna) MN II 175; AN III 381f.; IV 221; V 126; -uppatti (aṭṭh°) sense, meaning, explanation, interpretation Jāt 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. Skt. artha-kāma, e.g. Bhagavadgītā II 5: gurūn artha-kāman) SN I 140, 197, 201f.; AN III 143; DN III 164 (bahuno janassa a., + hitakāmo); Jāt 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) SN I 44; Peta Vatthu Commentary 112; -kathā (aṭṭha°) exposition of the sense, explanation, commentary Jāt V 38, 170; Peta Vatthu Commentary 1, 71, etc. frequent in name of commentary -kara beneficial, useful Vinaya III 149; Miln 321; -karaṇa the business of trying a case, holding court, giving judgment (varia lectio aṭṭa°) DN II 20; SN I 74 (judgment hall?); -kavi a didactic poet (see kavi) AN II 230; -kāmin = °kāma, well-wishing Snp 986 (devatā attha-kāminī); -kāraṇā (ablative) for the sake of gain DN III 186; -kusala clever in finding out what is good or profitable Snp 143 (= atthacheka Paramatthajotikā I 236); -cara doing good, busy in the interest of others, obliging SN 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. DN I 107 (= hitakāraka Sumaṅgalavilāsinī I 276); Jāt II 87; III 326; IV 230; VI 369; -cariyā useful conduct or behaviour DN III 152, 190, 232; AN II 32, 248; IV 219, 364; -ññu one who knows what is useful or who knows the (plain or correct) meaning of something (+ dhammaññū) DN III 252; AN III 148; IV 113f. -dassin intent upon the (moral) good Snp 385 (= hitānupassīn Paramatthajotikā II 373); -dassimant one who examines a cause (cf. Skt. arthadarśika) Jāt VI 286 (but explained by commentary as "saṇha-sukhuma-pañña " of deep insight, one who has a fine and minute knowledge); -desanā interpretation, exegesis Miln 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 Jāt II 105; Dhp II 71; -pada a profitable saying, a word of good sense, text, motto AN II 189; III 356; Dhp 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 DN III 241 (+ dhamma°); AN I 151; III 21; -baddha expecting some good from (with locative) Snp 382; -bhañjanaka breaking the welfare of, hurting Dhp III 356 (paresaṁ of others, by means of telling lies, musāvādena); -majjha of beautiful waist Jāt 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 DN II 285; MN I 464; II 120; III 150; SN II 202; III 93; IV 303; V 224; AN I 61, 77, 98; II 240; III 72, 169, 237; Dhp 289 (= kāraṇa Dhp III 435); Iti 89; Snp 297; Udāna 14; -vasika sensible Iti 89; Miln 406; -va sin bent on (one's) aim or purpose Thera 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° DN I 4; III 175; AN 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 DN I 189; SN II 223; IV 330; V 417; AN III 196f., 244; Snp 722 (= hitena saṁhitaṁ Paramatthajotikā II 500); past participle 58; -sandassana determination of meaning, definition Paṭisambhidāmagga I 105; -siddhi profit, advantage, benefit Jāt 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 Dhp 226 (= vināsaṁ n'atthi-bhāvaṁ gacchati Dhp III 324), 384 (= parikkhayaṁ gacchati); past participle atthaṅgata gone home, gone to rest, gone, disappeared; of the sun (= set): Jāt I 175 (atthaṅgate suriye at sunset); Peta Vatthu Commentary 55 (the same) 216 (anatthaṅgate s. before sunset) figurative Snp 472 (atthagata). 475 (the same); 1075 (= niruddha ucchinṇa vinaṭṭha anupādi-sesāya Nibbāna-dhātuyā nibbuta); Iti 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) DN I 34, 37, 183; SN IV 327; AN III 326; Paṭisambhidāmagga II 4, 6, 39; past participle 52; Dhammasaṅgani 165, 265, 501, 579; Vibhaṅga 105; -atthaga mana (neuter) setting (of the sun) Jāt 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) Snp 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) Dhp I 86; III 127. — cf. also abbhattha.
:: Attha3 ￼ present 2nd plural of atthi (q.v.).
:: Atthara [from attharati] a rug (for horses, elephants etc.) DN I 7.
:: Attharaka [= atthara] a covering Jāt I 9; Sumaṅgalavilāsinī I 87. — feminine °ikā a layer Jāt I 9; V 280.
:: Attharaṇa (neuter) [from attharati] a covering, carpet, cover, rug Vinaya II 291; AN 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; Jāt I 199; V 113; VI 428; Dhp I 272, — past participle atthata (q.v.). — causative attharāpeti to cause to be spread Jāt 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°); AN 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. Skt. arthavant] full of benefit SN I 30; Thera 740; Miln 172.
:: Atthāra [cf. Skt. 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; as eom-is English am-is] to be, to exist. Present Indicative 1st singular asmi Snp 1120, 1143; Jāt I 151; III 55, and amhi MN I 429; Snp 694; Jāt II 153; Peta Vatthu I 102; II 82. 2nd singular asi Snp 420; Jāt II 160 ('si); III 278; Vimāna Vatthu 324; Peta Vatthu Commentary 4. — 3rd singular atthi Snp 377, 672, 884; Jāt I 278. Often used for 3rd plural (= santi), e.g. Jāt I 280; II 2; III 55. — 1st plural asma [Sanskrit smaḥ] Snp 594, 595; asmase Snp 595, and amha Snp 570; Jāt II 128. 2nd plural attha Jāt II 128; Peta Vatthu Commentary 39, 74 (āgat'attha you have come). 3rd plural santi Snp 1077; Cullaniddesa §637 (= saṁvijjanti atthi upalabbhanti); Jāt II 353; Peta Vatthu Commentary 7, 22 — Imperative atthu Snp 340; Jāt I 59; III 26. — potential 1st singular siyā [Sanskrit syām] Peta Vatthu II 88, and assaṁ [conditional used as potential] Snp 1120; Peta Vatthu I 125 (= bhaveyyaṁ Peta Vatthu Commentary 64). — 2nd singular siyā [Sanskrit syāḥ] Peta Vatthu II 87. — 3rd singular siyā [Sanskrit syāt] DN II 154; Snp 325, 1092; Cullaniddesa §105 (= jāneyya, nibbatteyya); Jāt I 262; Peta Vatthu Commentary 13, and assa DN I 135, 196; II 154; AN V 194; Snp 49, 143; Dhp 124, 260; Peta Vatthu II 324; 924. — 1st plural assu Peta Vatthu Commentary 27. 3rd plural assu [cf. Skt. syuḥ] Snp 532; Dhp 74; Peta Vatthu IV 136 (= bhaveyyuṁ Peta Vatthu Commentary 231). — preterit 1st singular āsiṁ [Sanskrit āsaṁ] Snp 284; Peta Vatthu I 21 (= ahosiṁ Peta Vatthu Commentary 83); II 34 (= ahosiṁ Peta Vatthu Commentary 83). — 3rd singular āsi [Sanskrit āsīt] Snp 994. — 3rd āsuṁ [cf. Skt. Perfect āsuḥ] Peta Vatthu II 321, 133 (ti pi pāṭho for su). Present participle sat only in locative sati (as locative absolute) Dhp 146; Jāt I 150, 263, santa Snp 105; Cullaniddesa §635; Jāt I 150 (locative evaṁ sante in this case); III 26, and samāna (q.v.) Jāt I 266; IV 138.
-bhāva state of being, existence, being Jāt I 222, 290; II 415; Dhp II 5; IV 217 (atthibhāva vā n'atthibhāva vā whether there is or not).
:: Atthika (adjective) [cf. Skt. 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 DN I 55 (°vāda); MN II 212 (aṭṭhita); AN III 219f. (idaṁ atthikaṁ this is suitable, of good avail; Text aṭṭhitaṁ, vv.ll. As above); Snp 1058 (aṭṭhita; Cullaniddesa §20 also aṭṭhita, which at this passage shows a confusion between aṭṭha and a-ṭhita); Jāt 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) AN II 199 (uday° desirous of increase); Snp 333, 460, 487 (puññ°), 987 (dhan° greedy for wealth); Jāt 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) Jāt V 460; Peta Vatthu Commentary 20; of no good Thera 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 DN 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 MN I 486; SN II 17 (°añ c'eva n'atthitañ ca to be and not to be); III 135; Jāt 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 Dhp III 344 (idam-atthitāya under this condition) Peta Vatthu Commentary 94, 97, 143.
:: Atthiya (adjective) (—°) [= atthika] having a purpose or end SN III 189 (kim° for what purpose?); AN V 1f. (the same), 311f.; Thera 1097 (att° having one's purpose in oneself), 1274; Snp 354 (yad atthiyaṁ on account of which).
:: Aṭala (adjective) [cf. Skt. aṭṭa and aṭṭālaka stronghold] solid, firm, strong, only in phrase aṭaliyo upāhanā strong sandals MN II 155 (vv.ll. paṭaliye and agaliyo) = SN 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); Dhp I 234; Jāt 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. Skt. aṭana, to aṭ] roaming about, wild Jāt 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 AN V 173 = Snp p. 126.
:: Aṭavī (spelling aṭavi ￼) (feminine) [Sanskrit aṭavī: non-Aryan, probably Dravidian 1. forest, woods Jāt I 306; II 117; III 220; Dhp I 13; Peta Vatthu Commentary 277. 2. inhabitant of the forest, man of the woods, wild tribe Jāt VI 55 (= aṭavicorā commentary).
-rakkhika guardian of the forest Jāt II 335; -saṅkhepa at AN 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. Skt. artha, see also attha 5 b] lawsuit, case, cause Vinaya IV 224; Jāt 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. Skt. ārdra (= Pāḷi adda and alla); Greek ἄρδω to moisten, ἄρδα dirt. See also aṭṭīyati and aṭṭita] distressed, tormented, afflicted; molested, plagued, hurt Snp 694 (+ vyasanagata; Paramatthajotikā II 489 ātura); Theri 439 (= aṭṭita Therīgāthā Commentary 270), 441 (= pīḷita Therīgāthā Commentary 271); Jāt IV 293 (= ātura commentary); Vimāna Vatthu 809 (= attita upadduta Vimāna Vatthu 311). Often °—°: iṇaṭṭa oppressed by debt MN I 463; Miln 32; chāt° tormented by hunger Vimāna Vatthu 76; vedan° afflicted by pain Vinaya II 61; III 100; Jāt I 293; sūcik° (read for sūcikaṭṭha) pained by stitch Peta Vatthu III 23.
-s-sara cry of distress Vinaya III 105; SN II 255; Jāt I 265; II 117; Miln 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) Thera 863; Jāt III 160; V 373; Miln 1, 330; Dhp III 488.
:: Aṭṭālaka [Sanskrit aṭṭālaka] = aṭṭāla; Jāt II 94, 220, 224; VI 390, 433; Miln 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) Dhp I 213. saṅghassa asalākabhattaṁ dāpesi Vimāna Vatthu 75 = Dhp 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 Dhp II 45, 46, 71. In the same sense aṭṭh- aṭṭha kahāpaṇā (as gift) Dhp 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 Jāt I 86; Jāt 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 Jāt I 483; IV 138; Vimāna Vatthu 76; Miln 291. In distances: A karīsā Dhp II 80; IV 217; Peta Vatthu Commentary 258; A usabhā Jāt IV 142. (commentary) in combination with 100 and 1000 it assumes the meaning of "a great many", hundreds, thousands. Thus aṭṭha sataṁ eight-hundred, Snp 227. As denotation of wealth (cf. below under eighteen and eighty): a-sata-sahassa-vibhava Dhp IV 7. But aṭṭhasata at SN IV 232 means 108 (3 X 36), probably also at Jāt V 377. — aṭṭha sahassaṁ 8000 Jāt 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 Dhp 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 MN III 239: manopavicārā) and aṭṭhārasa (this the later form) Vimāna Vatthu 213 (avenika-Buddha-dhammā: Bhagavant's qualities); as measure Jāt VI 432 (18 hands high, of a fence); of a great mass or multitude: aṭṭhārasa koṭiyo or °koṭi, 18 koṭis Jāt I 92 (of gold), 227; IV 378 (°dhana, riches); Dhp II 43 (of people); Miln 20 (the same); aṭṭhārasa-akkhohini-saṅkhāya Jāt VI 395. a. vatthū Vinaya II 204. — 28 aṭṭhavīsati nakkhattāni Mahāniddesa 382; paṭisallāṇaguṇā Miln 140. — 38 aṭṭhatiṁsā Miln 359 (rājaparisā). — 48 aṭṭha cat tārīsaṁ vassāni Snp 289. — 68 aṭṭhasaṭṭhi Thera 1217 °sitā savitakkā, where the same passage at SN I 187 however reads atha saṭṭhi-tasitā vitakkā); Jāt I 64 (turiya-satasahassāni) — 98 aṭṭhanavuti (cf. 98 the age of Eli, 1 Sam. 4:15) Snp 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) — Jāt 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: Jāt 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 Dhp IV 3.
-aṁsa with eight edges, octagonal, octahedral, implying perfect or divine symmetry (see above B. 2), of a diamond DN I 76 = MN III 121 (maṇi veḷuriyo a.); Miln 282 (maṇiratanaṁ subhaṁ jātimantaṁ a.) of the pillars of a heavenly palace (Vimāna) Jāt 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 AN I 215; Snp 402 (Paramatthajotikā II 378 explains ekam pi divasaṁ apariccajanto aṭṭhaṅgupetaṁ uposathaṁ upavassa); cf. aṭṭhaṅguposathin (adjective) Mahāvaṁsa 36, 84. In BHS 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) Snp 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 DN I 137f., of brahmassara, the supreme or most excellent voice (of the Buddha) DN II 211; Jāt I 95; Vimāna Vatthu 217. Also in BHS 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) Snp 401; of the "Eightfold Noble Path" (ariyo a. maggo). (Also in BHS as aṣṭāṅgika mārga, e.g. Lalitavistara 540, cf. aṣṭāṅgamārgadeśika of the Buddha, Divyāvadāna 124, 265); DN I 156, 157, 165; MN I 118; Iti 18; Snp 1130 (magga uttama); Dhp 191, 273; Theri 158, 171; Khuddakapāṭha IV; Vinaya I 10; Cullaniddesa 485; Sumaṅgalavilāsinī I 313; Dhp III 402; -aṅgula eight finger-breadths thick, eight inches thick, i.e. very thick, of double thickness Jāt II 91 (in contrast to caturaṅgula); Mahāvaṁsa 29, 11 (with sattaṅgula); -aḍḍha (varia lectio aḍḍhaṭṭha) half of eight, i.e. four (°pāda) Jāt VI 354, see also aḍḍha1; -nakha having eight nails or claws Jāt VI 354 (ekekasmiṁ pāde dvinnaṁ dvinnaṁ khurānaṁ vasena commentary); -nava eight or nine Dhp 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 DN I 6. 2. eightfold, folded or plaited in eight, cross-plaited (of hair) Thera 772 (aṭṭhāpada-katā kesā); Jāt 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?) Jāt V 377; VI 538; cf. Skt. aṣṭapāda = śarabha a fabulous eight-legged animal; -maṅgala having eight auspicious signs Jāt 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 Jāt VI 388; -vidha eightfold Dhammasaṅgani 219.
:: Aṭṭha2 see attha.
:: Aṭṭhaka (adjective) [Sanskrit aṣṭaka 1. eightfold Vinaya I 196 = Udāna 59 (°vaggikāni); Vimāna Vatthu 75 = Dhp 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); MN I 79; AN I 136; Miln 396; Jāt 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 Snp 107, 230 (cf. Paramatthajotikā I 187), 437. — feminine °ī the eighth day of the lunar half month (cf. aṭṭhakā) AN I 144; Snp 402; Vimāna Vatthu 166 (in all three passages as pakkhassa cātuddasī pañcadasī ca aṭṭhamī); AN I 142; Snp 570 (ito atthami, scilicet divase, locative).
:: Aṭṭhamaka = aṭṭhama the eighth. 1. literally Miln 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 Skt. 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, MN 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 DN II 204; MN I 325, 445; SN I 112f. = 189, 220; V 76; AN II 116; III 163; Jāt 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 AN I 50; IV 129; Snp 194 (°nahāru bones and tendons); Dhp 149, 150; Jāt I 70; III 26, 184; VI 448 (°vedhin); Dhp 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 Jāt II 104.
-kaṅkala [Sanskrit °kaṅkāla] a skeleton MN I 364; cf. °saṅkhalika; -kadali a special kind of the plantain tree (Musa Sapientum) Jāt V 406; -kalyāṇa beauty of bones Dhp I 387; -camma bones and skin Jāt II 339; Dhp III 43; Peta Vatthu Commentary 68 -taca the same Jāt II 295; -maya made of bone Vinaya II 115; -miñjā marrow AN IV 129; Dhp I 181; III 361; Paramatthajotikā I 52; -yaka (Text aṭṭhīyaka) bones and liver SN I 206; -saṅkhalikā [BHS °śakalā Avadānaśataka I 274f., see also aṭṭhika°] a chain of bones, i.e. a skeleton Dhp III 479; Peta Vatthu Commentary 152; -saṅghāṭa conjunction of bones, i.e. skeleton Vism 21; Dhp II 28; Peta Vatthu Commentary 206; -sañcaya a heap of bones Iti 17; -saññā the idea of bones (cf. aṭṭhika°) Thera 18; -saṇṭhāna a skeleton Saddhammopāyana 101. [BD]: Aṭṭhi-saññā: perception of bones
:: Aṭṭhika1 (neuter) [from aṭṭhi 1. = aṭṭhi1 a bone MN III 92; Jāt I 265, 428; VI 404; Peta Vatthu Commentary 41. 2. = aṭṭhi2 kernel, stone Dhp II 53 (tāl°); Mahāvaṁsa 15, 42.
-saṅkhalikā a chain of bones, a skeleton AN III 324 see also under kaṭaṭṭhika.
-saññā the idea of a skeleton SN V 129f.; AN 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 = Skt. aṣṭhīlā a round pebble or stone.
:: Aṭṭhita1 see ṭhita.
:: Aṭṭhita2 [ā + ṭhita] undertaken, arrived at, looked after, considered Jāt II 247 (= adhiṭṭhita commentary).
:: Aṭṭhita3 see atthika.
:: Aṭṭita (and occasionally addita, e.g. Peta Vatthu II 62; Theri 77, 89; Thera 406) [Sanskrit ardita, past participle of ardayati, causative of ardati, see aṭṭa3] pained, distressed, grieved, terrified Thera 157; Jāt 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. Skt. ardana, to aṭṭiyati] fright, terror, amazement Dhp 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. DN I 213 (+ jigucchati); SN I 131; MN I 423; Peta Vatthu I 102 (= aṭṭā dukkhitā Peta Vatthu Commentary 48), frequent in present participle aṭṭiyamāna harāyamāna (+ jigucchamāna) Vinaya II 292; Jāt I 66, 292; Iti 43; Cullaniddesa 566; Paṭisambhidāmagga I 159. Spelling sometimes addiyāmi, e.g. Theri 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 Skt. 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 (Dhp 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 BHS 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 Jāt VI 408.
:: Avabhāsa [later form of obhāsa] Only in compound gambhīrāvabhāso DN II 55, looking deep. Same compound at AN 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 Jāt III 272 (infinitive °bhottuṁ), 273.
:: Avabhūta (adjective) [ava + bhūta, past participle of ava + bhū] "come down", despised, low, unworthy MN 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. Skt. avabodhati] to realize, perceive, pay attention to Jāt III 151 nava°).
:: Avabujjhati (—°) [cf. BHS avabudhyate] to understand AN IV 96 = Iti 83 (navabujjhati); AN IV 98 (the same) Jāt 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 Jāt I 410.
:: Avacara (—°) (adjective/noun) [ava + car, also BHS avacarain same sense, e.g. antaḥpurāvacarā the inmates of the harem Jātakamala 210 (a) (adjective) living in or with, moving in DN I 206 (santika° one who stays near, a companion); figurative dealing or familiar with, at home in AN II 189 (atakka°); IV 314 (parisā°); Jāt I 60 (tāḷa° one conversant with music, a musician, see tāḷa1); II 95 (saṅgāma°); Miln 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° DN 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 Thera 315ff. quoted in Psalms of the Brethren 189, note 3. Occurs in BHS (Divyāvadāna 127).
:: Avacaraṇa (neuter) [from avacarati 1] being familiar with, dealing with, occupation Jāt 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 Jāt III 491; Dhp I 122. 284, 319. cf. chidda-vicchidda.
:: Avacuttha 2nd preterit of vac, in prohibitive form mā evaṁ avacuttha do not speak thus Jāt VI 72; Dhp IV 228.
:: Avadāna see apadāna.
:: Avadāniya (adjective) [from avadāna cutting off; ava + dā2 to cut] stingy, niggardly Snp 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 BHS 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 Jāt 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 MN I 102; Thera 935. Vism 33 has udarāvadehaka-bhojana, a heavy meal.
:: Avadhāna , attention A 10.68 Sn. 322; Mp. 21; UdA. 17; A. i, 198.
:: Avadhāraṇa (neuter) [cf. Skt. 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 Dhp II 73 avadhi = odhi.
:: Avadīyati [Sanskrit avadīryati, ava + ḍṛ1, ḍṛṇāti, see etymology under darī] — to burst, split open Jāt VI 183 (= bhijjati commentary) see also uddīyati.
:: Avaḍḍhi (feminine) [a + vaḍḍhi] "non-growth", decay Dhp III 335; commentary on AN 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) Vism 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 Jāt I 384; Peta Vatthu Commentary 47 (avaharivatthaṁ), 86 (the same, = apānudi), — past participle avahaṭa (q.v.).
:: Avahasati [ava + has] to laugh at, deride, mock Jāt V 111 (aññamaññaṁ); Peta Vatthu Commentary 178. — preterit avahasi Jāt IV 413.
:: Avahaṭa [past participle of avaharati] taken away, stolen Miln 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 Jāt V 340.
:: Avajaya [ava + jaya, cf. apajita] defeat Dhp II 228 (varia lectio for Text ajaya).
:: Avajānāti ￼ [ava + jñā] 1. to deny Vinaya II 85; AN III 164 = past participle 65. 2. (later) to despise Dhp 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. BHS avajāta in meaning misborn, miscarriage] — low-born, of low or base birth, figurative of low character (opposite abhijāta) Snp 664 (= buddhassa avajātaputta Paramatthajotikā II 479); Iti 63; Miln 359.
:: Avajīyati [ava + jīyati; Skt. avajiryate] to be diminished, to be lost, be undone Jāt I 313 (jitaṁ a; varia lectio avajījy°); Dhp 179 (jitaṁ a= dujjitaṁ hoti Dhp III 197).
:: Avajja (adjective) [Sanskrit avadya, seemigly a + vadya, but in reality derived from ava. According to Childers = Skt. avarjya from vṛj, thus meaning "not to be shunned, not forbidden". This interpretation is justified by context of Dhp 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 Dhp 318, 319; Dhammasaṅgani 1160. More figurative in negative form anavajja blameless, faultless DN I 70 (= anindita Sumaṅgalavilāsinī I 183); AN II 26 = Iti 102; Snp 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, Skt. vadhya, vadh] not to be killed or destroyed, inviolable Snp 288; Jāt V 69; VI 132.
:: Avakaḍḍhati [ava + kaḍḍhati, cf. avakassati and apakassati] Nettipakaraṇa 4 (avakaḍḍhayitvā), passive avakaḍḍhati Jāt 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 Dhp 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 DN I 54.
:: Avakanta [for °avakatta, Skt. avakṛtta; past participle of avakantati, see kanta2] cut, cut open, cut off Jāt IV 251 (galakāvakantaṁ).
:: Avakantati and okantati (okk°) [cf. Skt. avakṛntati, ava + kantati, cf. also apakantati] — to cut off, cut out, cut away, carve — (ava:) Jāt IV 155, — past participle avakanta and avakantita.
:: Avakantita [past participle of avakantati] cut out Peta Vatthu Commentary 213.
:: Avakaṅkhati (—°) [ava + kaṅkhati; cf. Skt. anu-kāṅkṣati] to wish for, strive after SN IV 57 (n'); Jāt 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. Skt. avakarṣati, ava + kṛs.; see also apakassati and avakaḍḍhati] to drag down, to draw or pull away, distract, remove. — AN V 74 = Vinaya II 204 (+ vavakassati).
:: Avakata = apakata, varia lectio at Iti 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. Skt. avakāśa 1. "appearance": akkhuddāvakāso dassanāya not little (or inferior) to behold (of appearance) DN I 114; ariyāvakāsa appearing noble or having the appeararance of an Aryan Jāt V 87; katāvakāsa put into appearance Vimāna Vatthu 229. 2. "opportunity": kata° given leave DN I 276 Snp 1030; anavakāsakārin not giving occasion Miln 383. — anavakāsa not having a chance or opportunity (to happen), impossible; always in stereotypical phrase aṭṭhānaṁ etaṁ anavakāso Vinaya II 199; AN 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 Jāt 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 Jāt V 143 (taken by commentary as gerund = avakiritvā).
:: Avakkama [from avakkamati] entering, appearance Jāt 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 Jāt III 480 (varia lectio apa°).
:: Avakkanta (—°) [past participle of next] entered by, beset with, overwhelmed by (instrumental) SN III 69 (dukkha°, sukha° and an°).
:: Avakkanti (feminine) [from avakkamati] entry, appearance, coming down into, opportunity for rebirth SN II 66 (nāmarūpassa); III 46 (pañcannaṁ indriyānaṁ); past participle 13 (= okkanti nibbatti pātubhāvo Puggalapaññatti 184); Kathāvatthu 142 (nāmarūpassa); Miln 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; MN I 207; Dhp 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 Jāt I 163.
:: Avakkhipati and okkhipati [ava + khipati; cf. Skt. 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. [= Skt. avakṣipta] thrown down, flung down, cast down, dropped; thrown out, rejected. (ava:) MN I 296 (ujjhita + a.); Sumaṅgalavilāsinī I 281 (an°), 289 (pinḍa); Peta Vatthu Commentary 174 (piṇḍa). 2. [= Skt. utkṣipta?] thrown off, gained, produced, got (cf. uppādita), in phrase sedāvakkhitta gained by sweat AN II 67; III 45.
:: Avakujja (adjective) [ava + kujja, cf. BHS avakubja Mahāvastu I 29, avakubjaka ibid. 213; II 412] — face downward, head first, prone, bent over (opposite ukkujja and uttāna) Jāt I 13 = Buddhavaṁsa II 52; Jāt 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) AN 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 Jāt IV 402, (°sattha a chisel for engraving letters).
:: Avalekhana2 (neuter) varia lectio for apalekhana.
:: Avalekhati [ava + lekhati, likh, Skt. avalikhati] to scrape off Vinaya II 221 (varia lectio apa°).
:: Avalepana (—°) (neuter) [from ava + lip] smearing, daubing, plasterng MN I 385 (pīta°); Snp 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 AN I 101.
:: Avamaṅgala (adjective) [ava + maṅgala, ava here in privative function] of bad omen, unlucky, infaustus (opposite abhimaṅgala); neuter bad luck, ill omen Jāt I 372, 402; II 197; VI 10, 424; Dhp III 123; Peta Vatthu Commentary 261. cf. next.
:: Avamaṅgalla (adjective) [from avamaṅgala] of bad omen, neuter anything importune, unlucky Jāt I 446.
:: Avamaññati ￼ [Sanskrit ava manyate] to slight, to disregard, despise Dhp I 170; Peta Vatthu Commentary 37, 175; Saddhammopāyana 271, — past participle causative avamānita.
:: Avamāna and omāna [from ava + man, think] disregard, disrespect, contempt Jāt II 386; III 423; V 384. cf. next.
:: Avamānana (neuter) [from avamāna] = avamāna Jāt I 22.
:: Avamāneti [causative of avamaññati] to despise Jāt 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 Snp 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. SN I 48; Snp 248 (patanti sattā Nirayaṁ avaṁsirā = adhogata-sīsā Paramatthajotikā II 290); Vimāna Vatthu 5225 (of revatī, + uddhaṁpāda); Peta Vatthu IV 146; Jāt I 233 (+ uddhapāda); IV 103 (Nirayaṁ vajanti yathā adhammo patito avaṁsiro); Mahāniddesa 404 (uddhaṁpāda + a.); Dhp IV 153 (gloss adhosira). — On avaṁ° cf. further avakkāra, avākaroti, avekkhipati.
:: Avanata see oṇata.
:: Avanati (—°) (feminine) [from avanamati] stooping, bending, bowing down, humiliation Miln 387 (unnatāvanati).
:: Avani (feminine) [Vedic avani] bed or course of a river; earth, ground Dāṭhāvaṁsa IV 5.
:: Avaṇṇa [a + vaṇṇa] blame, reproach, fault DN I 1 (= dosā nindā Sumaṅgalavilāsinī I 37); Iti 67; past participle 48, 59.
:: Avaṇṇanīya (adjective) [gerund of a + vaṇṇeti] indescribable Jāt V 282.
:: Avaṇṭa (adjective) [a + vaṇṭa] without a stalk Jāt 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 Jāt 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 = Skt. °avajñapti, from ava + jñā] only as negative an° the fact of not being despised, inferior or surpassed, egotism, pride, arrogance Iti 72; Vibhaṅga 350, 356; °kāma (adjective) wishing not to be surpassed, unvilling to be second, wanting to be praised AN II 240; IV 1f.
:: Avaññā (feminine) [Sanskrit avajñā, from ava + jñā] contempt, disregard, disrespect Jāt 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); AN III 145f. (avapakāsituṁ).
:: Avapatta see opatta.
:: Avapāyin (—°) (adjective) [cf. avapivati] coming for a drink, drinking Jāt I 163.
:: Avapivati [ava + pā, cf. apapibati] to drink from Jāt I 163.
:: Avarajjhati (—°) [ava + rajjhati of rādh, cf. Skt. avarādhyate] — to neglect, fail, spurn Thera 167; Jāt 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 Jāt VI 575; Dīpavaṁsa I 21 (Np).
:: Avaruddhati [Sanskrit aparundhati; ava + ruddhati of rudh] — to expel, remove, banish Jāt 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) Snp 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 Jāt I 87 (bhattakiccāvasāne at the end of the meal); Peta Vatthu Commentary 76 (the same).
:: Avasāya [from ava seti] stopping, end, finish Theri 12 (= avasānaṁ niṭṭhānaṁ Therīgāthā Commentary 19). But the same passage at Dhp 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 MN I 220 = AN V 347 (°dohin); AN I 20f., 88; Snp 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 AN I 20f., 88; Peta Vatthu III 55 (jīvita° having still a little life left).
:: Avasesa2 (adjective) [see preceding] remaining, left Snp 694 (āyu avaseso); Jāt 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 Jāt I 400 (an°); Dīpavaṁsa IV 45.
:: Avasin (adjective/noun) [a + va sin from vaś] not having control over oneself, DN II 275.
:: Avasiñcanaka (—°) (adjective) [from osiñcati] pouring over (active and medium), overflowing Jāt 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 DN I 251; AN V 299 = SN IV 322; Jāt II 61 (see explanation on page 62). Also in the phrases taco ca nahārū ca aṭṭhi ca avasissatu sarīre upasussatumaṁsa-lohitaṁ MN I 481; AN I 50; SN II 28, and sarīrāni avasissanti SN 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) DN 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, Skt. avaśiṣṭa] — left, remaining, over SN II 133; Jāt 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 Jāt III 311.
:: Avasī metri causā for avasi, a + vasi, preterit of vas4 to stop, stay, rest Jāt V 66 (mā avasī).
:: Avassa (adjective) [a + vaś] against one's will, inevitable Jāt I 19 (°bhāvin); V 319 (°gāmitā). Usually as neuter °ṁ adverb inevitably (cf. BHS avaśyaṁ Divyāvadāna 347; Avadāna-śataka I 209 etc.) Jāt III 271; Sumaṅgalavilāsinī I 263; Saddhammopāyana 293.
:: Avassajati and ossajati [ava + sṛj, perhaps ud + sṛj = Skt. utsṛjati, although the usual Vedic form is avasṛjati. The form ossajati puzzled the BHS writers in their Sanskritization apotsṛjati = apa + ut + sṛj Divyāvadāna 203] to let loose, let go, send off, give up, dismiss, release (ava): Jāt IV 425; V 487 (preterit avassaji read for avissaji).
:: Avassakaṁ (adverb) [see avassa] inevitably Dīpavaṁsa IX.13.
:: Avassana (neuter) [a + vassana, Skt. vāsana of vaś to bleat] not bleating Jāt IV 251.
:: Avassava [ava + sava, Skt. °srava from sru to flow] outflow, effect, only negative anassava no further effect Vinaya II 89; MN I 93; II 246; AN III 334f.
:: Avassaya [Sanskrit °avāśraya for the usual apāśraya, see Pāḷi apassaveya1] support, help, protection, refuge Jāt I 211; II 197; IV 167; Miln 160; Dhp II 267; IV 198; Peta Vatthu Commentary 5, 113.
:: Avassāvana (neuter) [from ava + causative of sru to flow] straining, filtering (?) Jāt II 288.
:: Avasseti [ava + ā + śri, for the usual °apāśrayati; see apassati] — to lean against, to depend on, find shelter in (locative) Jāt II 80 (preterit avassayiṁ = vāsaṁ kappesiṁ commentary), — past participle avassita.
:: Avassita [for apassita, Skt. apaśrita] depending on, dealing with Jāt V 375. See apassita.
:: Avassuta (adjective) [Sanskrit °avasruta, past participle of ava + sru, cf. avassava 1. (literal) flowing out or down, oozing, leaking Jāt IV 20. 2. (figurative) (cf. anvāssava and āsava) filled with desire, lustful (opposite anavassuta, q.v.) Vinaya II 236; SN IV 70, 184 (an°); AN I 261, 262 (an°); II 240; IV 128, 201; Snp 63 (an°); past participle 27, 36; Dīpavaṁsa II 5 (Text reads avassita). — Negative anavassuta: 1. not leaking, without a leak Jāt IV 20 (nāvā = udaka-pavesanābhāvena a. commentary).] 2. free from leakage, i.e. from lust or moral intoxication Dhp 39 (°citta); Snp 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) Jāt I 71, 110; Saddhammopāyana 46. It is a later spelling for the older avasissatu see Trenckner (MN I 569). — future avasucchati (= Skt. śokṣyati) Jāt 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 Jāt 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. Jāt V 98 (issa-°). See otiṇṇa.
:: Avatiṭṭhati [ava + tiṭṭhati] to abide, linger, stand still DN I 251 = SN IV 322 = AN V 299 (tatra°); SN I 25 (varia lectio otiṭṭhati); Thera 21; Jāt II 62; IV 208 (preterit avaṭṭhāsi). Past participle avaṭṭhita (q.v.).
:: Avattha1 [derivation uncertain] aimless (of cārikā, a bhikkhu's wandering, going on tour) AN III 171 (commentary avavatthika).
:: Avattha2 [Sanskrit apāsta, apa + āsta, past participle of as2] thrown away Jāt V 302 (= chaḍḍita commentary).
:: Avattharaṇa (neuter) [from avattharati] setting in array, deploying (of an army) Jāt II 104 (of a robber band), 336.
:: Avattharati [ava + tharati, stṛ] to strew, cover over or up Jāt 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; Jāt 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 Jāt I 508; Peta Vatthu Commentary 286.
:: Avaṭṭhita (adverb) [Sanskrit avasthita, ava + thita] "standing down" = standing up, firm, fixed, settled, lasting Thera 1140. Usually negative an° unsettled, unsteady; not lasting, changeable Dhp 38 (°citta; cf. Dhp 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 SN V 228; Dhammasaṅgani 11, 570.
:: Avaya only in negative anavaya.
:: Avayava [derivation uncertain. cf. mediæval Skt. 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, Jāt 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 Skt. apākṛṇoti, apa + ā + kṛ 1. to revoke, undo, rescind, not fulfill, spoil, destroy Jāt III 339 (avākayirā = avakareyya chindeyya commentary); V 495, 500; VI 280. 2. to give back, restore Jāt VI 577 (= deti commentary).
:: Avākirati wrong by Hardy Vimāna Vatthu Index for avakirati (q.v.).
:: Avāpuraṇa (neuter) [same as apāpuraṇa] A key SN III 132; AN IV 374.
:: Avāpurati [same as apāpurati] to open (a door) Jāt I 63; VI 373.
:: Avāṭuka see apāṭuka.
:: Avāvaṭa (adjective) [a + vāvaṭa] unobstructed, unhindered, free. Of a woman, not married Jāt 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; BHS avetya, e.g. Jātakamala 210, is a Sanskritization of the Pāḷi form] — certainly, definitely, absolutely, perfectly, explained by Buddhaghosa as acala (on DN II 217), or as paññāya ajjhogāhetvā (on Snp 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 MN I 47; SN II 69; IV 271f., 304; V 344, 405; AN I 222; II 56; III 212, 332, 451; IV 406; V 183; further at Paṭisambhidāmagga I 161 (°pasanna); Snp 229 (yo ariya-saccāni avecca passati); Peta Vatthu IV 125.
:: Avedha (adjective) [a + vedha, gerund of vidh (vyadh) to pierce, Skt. avedhya] — not to be hurt or disturbed, inviolable, unshakable, imperturbable Snp 322 (°dhamma = akampanasabhāva Paramatthajotikā II 331).
:: Avekalla (°-) adjective) [a + vekalla] without deficiency, in °buddhi complete knowledge Jāt VI 297.
:: Avekkhati [BHS avīkṣate. The regular Pāḷi form however is apekkhati, to which the BHS av° corresponds] to look at, to consider, to see Iti 33 (varia lectio ap°); Dhp 28, 50, Jāt IV 6; Dhp 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 Jāt IV 251 (= pacchimapāde khipati commentary).
:: Avera (adjective) [a + vera] peaceable, mild, friendly Snp 150 (= veravirahita Paramatthajotikā I 248); Saddhammopāyana 338. — °ṁ (neuter) friendliness, kindness DN I 247 (°citta); Dhp 5 (= khantimetta Dhp I 51).
:: Averin (adjective/noun) = avera Dhp 197, 258.
:: Avhaya [from avhayati; cf. Skt. āhvaya "betting"] calling, name; adjective (—°) called, having the name of Snp 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 DN I 244 (avhayāma imperative); Peta Vatthu Commentary 164. 2. to call, call up, summon MN 1.17; Jāt 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, Skt. āhvāna in different meaning 1. begging, calling, asking Snp 710; Vism 68 (°ānabhinandanā). 2. Addressing naming Paramatthajotikā II 605 (= nāma).
:: Avhāta [past participle of avhayati] called, summoned Jāt III 165 = (an° = anāhuta ayācita) = Peta Vatthu I 123, cf. Peta Vatthu Commentary 64. The the same passage at Theri 129 reads ayācita.
:: Avhāyana (neuter) [cf. Skt. āhvayana] calling to, asking, invocation, imploration DN 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 Jāt I 401 = III 234.
:: Avicāreti [a + vicāreti] not to examine Vimāna Vatthu 336.
:: Aviccaṁ at Jāt V 434 read aviviccaṁ [a + viviccaṁ] i.e. not secretly, openly.
:: Aviddasu (adjective) [a + viddasu] ignorant, foolish Snp 762 (= bāla Paramatthajotikā II 509); Dhp 268 = Cullaniddesa §514 (= aviññū Dhp 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. — SN I 35, 60; AN I 279; past participle 17.
:: Aviheṭhaka (adjective) [a + viheṭhaka] not harassing not hurting DN III 166 (but cf. Paramatthajotikā II 318 avihesaka in same context); Miln 219.
:: Avihiṁsa (Avihesa) (feminine) [a + vihiṁsā] absence of cruelty, mercy, humanity, friendliness, love DN III 213, 215, 240 (avihesā); Snp 292 (= sakaruṇabhāva Paramatthajotikā II 318); Iti 82 (°vitakka). [BD: non-violence; this is non-physically-inflicting-pain]
:: Avijānaṁ [a + vijānaṁ] not knowing, ignorant Dhp 38, 60; Iti 104.
:: Avijjā (feminine) [Sanskrit avidyā; from a + vid] ignorance; the main root of evil and of continual rebirth (see paṭicca-samuppāda, cf. SN II 6, 9, 12; Snp 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 (DN III 254, 282; SN IV 205, 208f., 212); it is one of the āsavā (Vinaya III 4; DN I 84; III 216; Iti 49; Dhammasaṅgani 1100, 1109), of the oghā (DN III 230, 276; Dhammasaṅgani 390, 1061, 1162), of the nīvaraṇāni (SN II 23; AN I 223; Iti 8; Dhammasaṅgani 1162, 1486), of the saṁyojanāni (DN III 254; Dhammasaṅgani 1131, 1460). See for various characterisatons the following passages: Vinaya I 1; III 3; DN III 212, 230, 234, 274; MN I 54, 67, 144; SN II 4, 26, 263; III 47, 162; IV 256; V 52; AN I 8, 285; II 132, 158, 247; III 84f., 414; IV 228; Iti 34 (yā kāc'imā duggatiyo asmiṁ loke paramhi ca avijjāmūlakā sabbā icchā-lobha-sammussayā), 57, 81; Snp 199, 277, 729 (jāti-maraṇa-saṁsāraṁ ye vajanti punappunaṁ ... avijjāyeva sā gati), 730, 1026, 1033 (avijjāya nivuto loko); Dhp 243; Cullaniddesa §99; past participle 21; Dhammasaṅgani 390, 1061, 1162; Dhp III 350; IV 161 (°paligha).
:: Avikampamāna (adjective) [a + vi + kampamāna, present participle medium of kamp] not hesitating, not wavering, not doubting Jāt 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 DN III 213; AN I 83; Paṭisambhidāmagga I 94; II 228; Dhammasaṅgani 11, 15, 570.
:: Avikopin (adjective) [a + vikopin; from vi + kup] not agitated, not moving, unshaken, undisturbed Jāt VI 226 (acchejja + a.).
:: Avināsaka (°ika) (adjective) [a + vināsa + ka] not causing destruction AN III 38 (°ika); Jāt V 116 (= anāsaka commentary).
:: Avināsana (adjective) [a + vināsana] imperishable Dīpavaṁsa IV 16.
:: Avinibbhoga (adjective) [a + vinibbhoga] not to be distinguished, indistinct Jāt III 428 (°sadda).
:: Avinibbhujaṁ (adjective) [present participle of a + vinibbhujati] unable to distinguish or to know Jāt V 121 (= atīrento commentary).
:: Avinicchayaññū (adjective) [a + vinicchaya + ññū] not knowing how to decide Jāt V 367.
:: Aviññāṇaka (adjective) [a + viññāṇa + ka] senseless, without feeling or consciousness, unfeeling Dhp I 6 (saviññāṇaka + a.).
:: Aviññū (adjective) = aviddasu.
:: Avipariṇāma [a + vipariṇāma] absence of change, steadfastness, endurance DN I 18; III 31, 33 (°dhamma); Sumaṅgalavilāsinī I 113 (= jarā-vasena vipariṇāmassa abhāvato).
:: Avippaṭisāra [a + vippaṭisāra] absence of regret or remorse AN III 46.
:: Avippavāsa (adjective/noun) [a + vippavāsa] thoughtfullness, mindfullness, attention; adjective not neglectful, mindful, attentive, eager Vinaya V 216; Snp 1142 (cf. Cullaniddesa §101: anussatiyā bhāvento); Sumaṅgalavilāsinī I 104 (appamādo vuccati satiyā avippavāso); Dhp IV 26 (appamāda = satiyā avippavāsa).
:: Avirodha [a + virodha] absence of obstruction, gentleness MN II 105 = Thera 875.
:: Avirodhana (neuter) = avirodha Jāt III 320, 412; V 378.
:: Aviruddha (adjective) [a + viruddha] not contrary, unobstructed, free, without difficulties Dhp 406; Snp 365, 704, 854.
:: Avirūḷhi (feminine) [a + virūḷhi] absence or cesssation of growth Snp 235; Dhp I 245 (°dhamma).
:: Avisaggatā (feminine) [a + visaggatā, varia lectio viy°, thus as a + viyagga, Skt. vyagra = ākula] — state of being undisturbed, harmony, balance Jāt VI 224 (commentary avisaggata). cf. avyagga.
:: Avisaṁvādaka (adjective) [a + visaṁvada + ka] not deceiving, not lying DN I 4; III 170; past participle 57; Sumaṅgalavilāsinī I 73.
:: Avisaṁvādanatā (feminine) [abstract from a + visaṁvāda] honesty, faithfullness, uprightness DN III 190.
:: Avisaṁvādeti [a + visaṁ + causative of vad] to keep one's word, to be honest, to be true Jāt V 124.
:: Avisare at Jāt 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 Jāt 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°); Jāt VI 568.
:: Avissāsaniya (adjective) [a + visāsana + iya, ika] not to be trusted, untrustworthy Jāt III 474.
:: Avitakka (adjective) [a + vitakka] free from thought DN III 219, 274; Theri 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 DN III 245; Snp 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 = Iti 86; Mahāniddesa 18, 347, 405 = Cullaniddesa §304 III D; Paṭisambhidāmagga I 83; Dhammasaṅgani 1281; Jāt I 71, 96; III 182; IV 159; Dhp I 148; Peta Vatthu Commentary 52; Paramatthajotikā II 290; Saddhammopāyana 37, 194; Pañca-g 5f.; etc. 2. disintegration, decay Vism 449 (a. jarā nāma).
:: Avosita [reading uncertain, cf. avyosita] only in negative an° unfulfilled, undone Thera 101.
:: Avyagga (adverb) [a + vyagga, Sc. vyagra] not bewildered, not confused SN V 66. cf. avisaggatā.
:: Avyatha (adjective) [a + vyatha, cf. Skt. vyathā misfortune] not miserable, fortunate Jāt III 466 (= akilamāna commentary).
:: Avyatta = a-vyatta [CPD]: unintelligent, not learned, unskilled, unaccustomed See Vyatta.
:: Avyattatā (feminine) [abstract from avyatta] foolishness Dhp II 38.
:: Avyaya [a + vyaya] absence of loss or change, safety DN I 72 (instrumental °ena safely); Miln 393 (as abbaya Text).
:: Avyāharati [a + vy + āharati] not to bring or procure Jāt 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); Iti 31 (abyābajjhārāma).
:: Avyāpajjha2 (abyābajjha) (adjective) [either a + °vyāpadya or more likely a + °vyābādhya] — free from oppression or injury; not hurting, kind DN II 242 (avera + a.), 276; MN I 90; Iti 16 = 52 (sukhaṁ); Miln 410 (avera + a.).
:: Avyāpanna (adjective) [a + vyāpanna] free from desire to injure, free from malice, friendly, benevolent DN III 82, 83 (°citta); AN II 220 (the same); past participle 68 (the same). — Same in BHS e.g. Divyāvadāna 105, 302.
:: Avyāpāda [a + vyāpāda] absence of desire to injure, freedom from malice DN III 215, 229, 240; Iti 82 (all mss have aby°); Dhammasaṅgani 33, 36, 277, 313, 1056.
:: Avyāseka (adjective) [a + vy + āseka] untouched, unimpaired DN I 182 (°sukha = kilesa vyāseka-virahitattā avyāseka Sumaṅgalavilāsinī I 183); past participle 59.
:: Avyāvaṭa (adjective) [a + vyāvaṭa = Skt. vyāpṛta] not occupied, i.e. careless, neglectful, not worrying Vinaya III 136; Cullaniddesa §72 (abyāvaṭa for appossukka Snp 43); Jāt III 65; VI 188. Miln 177 (abyā°).
:: Avyāyata (adjective) [a + vyāyata of yam] at random, without discrimination, careless Jāt I 496 (= avyatta commentary).
:: Avyāyika (adjective) [from avyaya] not liable to loss or change, imperishable Jāt V 508 (= avigacchanaka commentary).
:: Avyosita (adjective) [a + vyosita, Skt. vyavasita] not having reached perfection, imperfect Thera 784 (aby°).
:: Aya1 ￼ see ayo.
:: Aya2 (from i, go) 1. income, in aya-potthaka receipt book Jāt I 2. 2. inlet (for water, aya-mukha) DN I 74; AN II 166, IV 287.
:: Ayaṁ (pronoun) [Sanskrit ayaṁ etc., pronoun base Indo-Germanic °i (cf. Skt. 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 Snp 235; Jāt I 168, 279; feminine ayaṁ [Sanskrit iyaṁ] Khuddakapāṭha VII 12; Jāt II 128, 133; neuter idaṁ Snp 224; Jāt III 53; and imaṁ Miln 46. Accusative masculine imaṁ Jāt II 160; feminine imaṁ [Sanskrit imāṁ] Snp 545, 1002; Jāt I 280. genitive dative masculine imassa Jāt I 222, 279 and assa Snp 234, 1100; Khuddakapāṭha VII 12 (dative); Jāt II 158; feminine imissā Jāt I 179 and assā [Sanskrit asyāḥ] Jāt I 290; Dhp III 172. instrumental masculine neuter iminā Jāt I 279; Peta Vatthu Commentary 80 and (peculiarly or perhaps for amunā) aminā Snp 137; feminine imāya [Sanskrit anayā] Jāt I 267. The instrumental anena [Sanskrit anena] is not proved in Pāḷi. Ablative asmā Snp 185; Dhp 220; and imasmā (not proved). locative masculine neuter imasmiṁ Khuddakapāṭha III ; Jāt II 159 and asmiṁ Snp 634; Dhp 242; feminine imissā Peta Vatthu Commentary 79 (or imissaṁ?) and imāyaṁ (no reference). B. (plural) nominative masculine ime Jāt I 221; Peta Vatthu I 83; feminine imā [Sanskrit imāḥ] Snp 897 and imāyo Snp 1122; neuter imāni [= Sanskrit] Vinaya I 84. Accusative masculine ime [Sanskrit imān] Jāt I 266; II 416; feminine imā [Sanskrit imāḥ] Snp 429; Jāt II 160. genitive imesaṁ Jāt II 160, esaṁ [Sanskrit eṣāṁ] MN II 86, and esānaṁ MN II 154; III 259; feminine also āsaṁ Jāt I 302 (= etāsaṁ commentary) and imāsaṁ. instrumental masculine neuter imehi Jāt VI 364; feminine imāhi. locative masculine neuter imesu [Sanskrit eṣu] Jāt 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" Snp 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" Snp 634, asmā lokā paraṁ lokaṁ kathaṁ pecca na socati Snp 185; cf. also Dhp 220, 410; Jāt 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" Snp 224; ime divase these days (just gone) Jāt II 416; cf. also Vinaya I 84; Snp 429; Jāt 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. Jāt 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" Jāt I 279; cf. Jāt I 222, 307; II 160 (imesaṁ sattānaṁ "creatures like us"). So also repeated as ayañ ca ayañ ca "this and this", "so and so" Jāt II 3; idañ c'idañ ca "such and such a thing" Jāt 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 Snp 381; yadidaṁ "i.e." Miln 25; yatha-y-idaṁ "in order that" (with potential) Snp 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" Snp 1100; sīlaṁ assā bhindāpessāmi "I shall cause her character to be defamed" Jāt I 290; assa bhariyā "his wife" Jāt II 158 etc. frequent
:: Ayana (neuter) [Vedic ayana, from i] (a) "going", road. — (b) going to, goal SN 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. Skt. ayaśaḥ] ill repute, disgrace Miln 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 Jāt V 257; Vimāna Vatthu 396. — feminine ayirā lady, mistress (of a servant) Jāt II 349 (varia lectio oyyakā); vocative ayire my lady Jāt V 138 (= ayye commentary).
:: Ayiraka = ayira; cf. ariyaka and ayyaka; DN III 190 (varia lectio °yy-); Jāt 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.), as 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) AN III 16 = SN V 92; of oblique cases only the instrumental ayasā occurs Dhp 240 (= ayato Dhp 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. Vism 56f.). — In compounds both ayo° and aya° occur as bases. I ayo°:
-kapāla an iron pot AN IV 70 (varia lectio °guhala); Cullaniddesa §304 III D2 (of Niraya); -kūṭa an iron hammer Peta Vatthu Commentary 284; -khīla an iron stake SN V 444; MN III 183 = Cullaniddesa §304 III C; Paramatthajotikā II 479; -guḷa an iron ball SN V 283; Dhp 308; Iti 43 = 90; Theri 489; Sumaṅgalavilāsinī I 84; -ghana an iron club Udāna 93; Vimāna Vatthu 20; -ghara an iron house Jāt 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 Snp 669 (kūṭa); Jāt IV 492 (nāvā); Peta Vatthu I 1014 Peta Vatthu Commentary 43, 52; -muggara an iron club Peta Vatthu Commentary 55; -saṅku an iron spike SN IV 168; Snp 667.
II aya°:
-kapāla = ayo° Dhp I 148 (varia lectio ayo°); -kāra a worker in iron Miln 331; -kūṭa = ayo° Jāt I 108; Dhp II 69 (varia lectio); -naṅgala an iron plough Dhp I 223; III 67; -paṭṭaka an iron plate or sheet (cf. loha°) Jāt V 359; -paṭhavi an iron floor (of Avīci) Dhp I 148; -saṅghāṭaka an iron (door) post Dhp IV 104; -sūla an iron stake Snp 667; Dhp I 148.
:: Ayojjha (adjective) [Sanskrit ayodhya] not to be conquered or subdued MN II 24.
:: Ayya (adjective/noun) [contracted form for the diæretic ariya (q.v. for etymology). See also ayira (a) (noun) gentleman, sire, lord, master Jāt III 167 = Peta Vatthu Commentary 65; Dhp 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; Dhp 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 Jāt I 221, 279, 308; plural nominative as vocative ayyā in addressing several Jāt II 128, 415; nominative singular as vocative (for all genders and numbers) ayyo Vinaya II 215; Jāt III 126, 127. — feminine ayyā lady, mistress MN II 96 (= mother of a prince); Dhp I 398; vocative ayye my lady Jāt 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 Jāt III 167; (b) lord, master "governor" Jāt I 62 (by a servant); Sumaṅgalavilāsinī I 257 (= sāmi, opposite dāsi-putta); Peta Vatthu Commentary 145 (by a wife to her husband); Dhp II 110; (c) prince (see Wiener Zeitschrift für die Kunde des Morgenlandes XII, 1898, 75f. and Epigraphia Indica III 137f.) Jāt VI 146.
:: Ayyaka [deminutive of ayya] grandfather, (so also BHS, e.g. Mahāvastu II 426; III 264) Jāt III 155; IV 146; VI 196; Peta Vatthu I 84; Miln 284. Ayyaka-payyakā grandfather and great grandfather, {76} forefathers, ancestors Jāt I 2; Peta Vatthu Commentary 107 (= pitāmahā). — feminine ayyakā grandmother, granny Vinaya II 169; SN I 97; Jāt II 349 (here used for "lady", as varia lectio); and ayyikā Theri 159; Vism 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 Skt. 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). Iti 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 Jāt in meaning "up to, until, about, near" Jāt 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 Vism 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 Jāt VI 333; Dhp I 385; khaṇḍākhaṇḍa pēle-mēle Jāt I 114; III 256; gaṇḍāgaṇḍa a mass of boils Dhp III 297; cirāciraṁ continually Vinaya IV 261; bhavābhava all kinds of existences Snp 801, cf. Mahāniddesa 109; Cullaniddesa §664; Thera 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 Dhp I 88; Peta Vatthu Commentary 82 (tissāya °—°sineha); Saddhammopāyana 372 (sineh' °hadaya).
:: Ābandhaka (adjective) [ā + bandh, cf. Skt. 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 Vism 351 (-lakkhaṇa, of āpodhātu). 3. reins (?) or harness (on a chariot) Jāt 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. Skt. 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, Skt. ābadhnāti, bandh] to bind to, tie, fasten on to, hold fast; figurative to tie to, to attach to, Jāt IV 132, 289; V 319, 338, 359, — past participle ābaddha.
:: Ābādha [ā + bādh to oppress, Vedic ābādha oppression] — affliction, illness, disease Vinaya IV 261; DN I 72; II 13; AN I 121; III 94, 143; IV 333, 415f., 440; Dhp 138; past participle 28; Vism 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 SN IV 230; AN II 87; III 131; V 110; Mahāniddesa 17, 47; Miln 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 DN III 75, viz. icchā anasanaṁ jarā, cf. Snp 311. — See also compound appābādha (health) under appa.
:: Ābādheti [ā + causative of bādh, cf. ābādha] to oppress, vex, annoy, harass SN IV 329.
:: Ābādhika (adjective/noun) [from ābādha] affected with illness, a sick person AN III 189, 238; Mahāniddesa 160; Miln 302; Sumaṅgalavilāsinī 212; Dhp I 31; Peta Vatthu Commentary 271. — feminine ābādhikinī a sick woman AN II 144.
:: Ābādhita [past participle of ābādheti, causative of ā + bādh] afflicted, oppressed, molested Thera 185.
:: Ābharaṇa (neuter) [Sanskrit ābharaṇa, ā + bhṛ] that which is taken up or put on, viz. ornament, decoration, trinkets DN I 104; Vimāna Vatthu 802; Jāt III 11, 31; Dhp III 83; Vimāna Vatthu 187.
:: Ābharati [ā + bhṛ] to bring, to carry; gerund ābhatvā Jāt 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 DN I 17; Dhp 200; Iti 15; Dhp III 258 (°loka). In another context at Vism 414f.
:: Ābhata [past participle of ā + bharati from bhṛ] brought (there or here), carried, conveyed, taken DN I 142; S. I 65; AN II 71, 83; Iti 12, 14 with phrase yathābhataṁ as he has been reared (cf. Jāt V 330 evaṁ kicchā bhaṭo); Peta Vatthu III 5 (ratt° = rattiyaṁ ā. Peta Vatthu Commentary 199); Dhp 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 DN II 12; MN III 147 (adjective —); SN II 150 (°dhātu); AN II 130, 139; III 34; Mahāvaṁsa II 11; Vimāna Vatthu 234 (of a vimāna, varia lectio pabhā); Dhp IV 191; Saddhammopāyana 286.
:: Ābhāsa [Sanskrit ābhāsa, from ā + bhās] splendour, light, appearance MN III 215.
:: Ābhāti [ā + bhā] to shine, shine forth, radiate Dhp 387 (= virocati Dhp IV 144); Jāt 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 Miln 17, 341; Vism 93. As abhi° at Paramatthajotikā I 151; Jāt IV 219.
:: Ābhidosika (adjective) [abhidosa + ika] belonging to the evening before, of last night Vinaya III 15 (of food; stale); MN I 170 (-kāḷakata died last night); Miln 291.
:: Ābhindati [ā + bhindati] to split, cut, strike (with an axe) SN 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 DN I 37 (= manasikāro samannāhāro Sumaṅgalavilāsinī I 122; cf. semantically āhāra = ābhoga, food); Vibhaṅga 320; Miln 97; Vism 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 Jāt 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; DN I 71; MN I 56 (varia lectio ābhuñjitvā), 219; AN III 320; past participle 68; Paṭisambhidāmagga I 176; Jāt I 71, 213; Miln 289; Sumaṅgalavilāsinī I 58, 210. In other connections Jāt I 18 (V 101; of the ocean "to recede"); Miln 253 (kāyaṁ).
:: Ābhujī (feminine) [literally the one that bends, probably a poetic metaphor] name of a tree, the Bhūrja or Bhojpatra Jāt V 195 (= bhūjapatta-vana commentary), 405 (= bhūjapatta commentary).
:: Ābhuñjana (neuter) [from ābhuñjati] partaking of, enjoying, experiencing as 333.
:: Ābhūñjati [ā + bhuj2, Skt. bhunakti] to enjoy, partake of, take in, feel, experience Jāt IV 456 (bhoge); as 333.
:: Ābila (adjective) [Sanskrit āvila; see also Pāḷi āvila] turbid, disturbed, soiled Jāt V 90.
:: Ācamana (neuter) [ā + ca mana of cam] rinsing washing with water, used (a) for the mouth DN I 12 (= udakena mukhasiddhi-karaṇa Sumaṅgalavilāsinī I 98); (b) after evacuation Jāt 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 Jāt III 297; Miln 152, 262 (+ dhamati). — causative I ācamcti (a) to purge, rinse one's mouth Vinaya II 142; MN II 112; AN III 337; Peta Vatthu IV 13 (ācamayitvā = mukhaṁ vikkhāletvā Peta Vatthu Commentary 241); Miln 152 (°ayamāna). — (b) to wash off, clean oneself after evacuation Vinaya II 221. — causative II ācamāpeti to cause somebody to rinse himself Jāt VI 8.
:: Ācamā (feminine) [from ā + cam] absorption, resorption Mahāniddesa 429 (on Snp 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; Snp 327 (ācare dhamma-sandosa-vādaṁ), 401; Miln 171, 257 (pāpaṁ). cf. past participle ācarita in BHS e.g. Avadāna-śataka I 124, 153, 213 in same meaning, — past participle āciṇṇa. 2. to step upon, pass through Jāt 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); DN I 103, 116 (gaṇ°) 238 (sattamācariya mahāyuga seventh age of great teachers); III 189f.; MN III 115; SN I 68 (gaṇ°), 177; IV 176 (yogg°); AN I 132 (pubb°); Snp 595; Mahāniddesa 350 (upajjhāya vā āc°); Jāt II 100, 411; IV 91; V 501; Peta Vatthu IV 323, 351 (= ācāra-samācāra-sikkhāpaka Peta Vatthu Commentary 252); Miln 201, 262 (master goldsmith?); Vism 99f.; Paramatthajotikā I 12, 155; Paramatthajotikā II 422; Vimāna Vatthu 138. — For contracted form of ācariya see ācera.
-kula the clan of the teacher AN II 112; -dhana a teacher's fee SN I 177; AN V 347; -pācariya teacher upon teacher, literally "teacher and teacher's teacher" (see ā1 3b) DN I 94, 114, 115, 238; SN IV 306, 308; Sumaṅgalavilāsinī I 286; Paramatthajotikā II 452 (= ācariyo c'eva ācariya-ācariyo ca); -bhariyā the teacher's fee Jāt V 457; VI 178; Dhp I 253; -muṭṭhi "the teacher's fist" i.e. close-fistedness in teaching, keeping things back, DN II 100; SN V 153; Jāt II 221, 250; Miln 144; Paramatthajotikā II 180, 368; -vaṁsa the line of the teachers Miln 148; -vatta serving the teacher, service to the t. Dhp I 92; -vāda traditional teaching; later as heterodox teaching, sectarian teaching (opposite Theravāda orthodox doctrine) Miln 148; Dīpavaṁsa V 30; Mahābodhivaṁsa 96.
:: Ācariyaka [ācariya + ka, different from Skt. ācariyaka neuter art of teaching] — a teacher Vinaya I 249; III 25, 41; DN I 88, 119, 187; II 112; MN I 514; II 32; SN V 261; AN 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. — SN II 94 (kāyassa ācayo pi apacayo pi); AN IV 280 = Vinaya II 259 (opposite apacaya); Dhammasaṅgani 642, 685; Vibhaṅga 319, 326, 330; Vism 449; Dhp II 25.
-gāmin making for piling up (of rebirth) AN V 243, 276; Dhammasaṅgani 584, 1013, 1397; Kathāvatthu 357.
:: Ācāma [Sanskrit ācāma] the scum or foam of boiling rice DN I 166; MN I 78; AN I 295; Jāt II 289; past participle 55; Vimāna Vatthu 99f.; Dhp III 325 (°kuṇḍaka).
:: Ācāmeti [for ācameti? cf. Skt. ācāmayati, causative of ā + cam] at MN 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. — Snp 280 (pāpa°); Jāt 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); Dhp II 201 (°kiriyā). cf. sam°.
-kusala versed in good manners Dhp 376 (cf. Dhp IV 111); -gocara pasturing in good conduct; i.e. practice of right behaviour DN I 63 = Iti 118; MN I 33; SN V 187; AN I 63f.; II 14, 39; III 113, 155, 262; IV 140, 172, 352; V 71f., 89, 133, 198; Vibhaṅga 244, 246 (cf. Miln 368, 370, quotation Vinaya III 185); Vism 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 AN 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. Jāt IV 248; VI 563.
:: Ācikkhaka (adjective/noun) [ā + cikkha + ka of cikkhati] one who tells or shows Dhp I 71.
:: Ācikkhana (adjective/noun) [ā + cikkhana of cikkhati] telling, announcing Jāt III 444; Peta Vatthu Commentary 121.
:: Ācikkhati [Frequent of ā + khyā, i.e. akkhāti] to tell, relate, show, describe, explain DN I 110; AN II 189 (atthaṁ ā to interpret); past participle 59; Dhp I 14; Paramatthajotikā II 155; Peta Vatthu Commentary 121, 164 (describe). — imperative present ācikkha Snp 1097 (= brūhi Cullaniddesa §§119 and 455); Peta Vatthu I 109; II 81; and ācikkhāhi Dhp 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; Vism 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 Dhp 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 Dhp II 107 (for pavattar).
:: Ācināti [ā + cināti] to heap up, accumulate SN 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 Dhp 121 (pāpaṁ = pāpaṁ āciṇanto karonto Dhp III 16). It may also be spelled ācina.
:: Āciṇṇa [ā + ciṇṇa, past participle of ācarati] practiced, performed, (habitually) indulged in MN I 372 (kamma, cf. Miln 226 and the explanation of āciṇṇaka kamma as "chronic karma" at Compendium 144); SN IV 419; AN V 74f.; Jāt I 81; Sumaṅgalavilāsinī I 91 (for aviciṇṇa at DN I 8), 275; Vism 269; Dhp 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 Jāt 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 Jāt V 6 (= ācīyanto vaḍḍhanto commentary).
:: Ādahati1 [ā + dahati1] to put down, put on, settle, fix Vism 289 (samaṁ ā. = samādahati). cf. sam° and ādhiyati.
:: Ādahati2 [ā + dahati2] to set fire to, to burn Jāt VI 201, 203.
:: Ādapeti [causative of ādāti] to cause one to take, to accept, agree to MN II 104; SN I 132.
:: Ādara ￼ [Sanskrit ādara, probably ā + dara, cf. semantically German ehrfurcht awe] — consideration of, esteem, regard, respect, reverence, honour Jāt 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 SN I 96; Vinaya IV 218; Snp 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 Jāt 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; AN V 146, 148; past participle 20; Vibhaṅga 371; Miln 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 MN III 133; Jāt V 371 (and °esana). 2. getting, acquiring, taking, seizing SN II 94; AN 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 AN V 233, 253 (°paṭinissagga); Dhp 89 (the same.; cf. Dhp II 163); Snp 1103 (°taṇhā), 1104 (°satta); Mahāniddesa 98 (°gantha); Cullaniddesa §§123, 124. — an° free from attachment SN I 236 (sādānesu anādāno "not laying hold 'mong them that grip" translation Kindred Sayings I 303); AN II 10; Iti 109; Jāt IV 354; Miln 342; Dhp IV 70 (= khandhādisu niggahaṇo). cf. upa°, pari°.
:: Ādāsa [Sanskrit ādarśa, ā + dṛś, Pāḷi dass, of dassati1 2] a mirror Vinaya II 107; DN I 7, 11 (°pañha mirror-questioning, cf. Sumaṅgalavilāsinī I 97: "ādāse devataṁ otaretvā pañha-pucchanaṁ"), 80; II 93 (dhammādāsaṁ nāma dhamma-pariyāyaṁ desessāmi); SN V 357 (the same); AN V 92, 97f., 103; Jāt I 504; Dhammasaṅgani 617 (°maṇḍala); Vism 591 (in simile); Paramatthajotikā I 50 (°daṇḍa) 237; Dhp I 226.
-tala the surface of the mirror, in similes at Vism 450, 456, 489.
:: Ādāsaka = ādāsa Theri 411.
:: Ādāti (ādadāti) [ā + dadāti of dadāti base 1 dā] to take up, accept, appropriate, grasp, seize; gerundive ādātabba Vinaya I 50; infinitive ādātuṁ DN 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) Snp 120, 247, 452; Jāt V 13; Vibhaṅga 245; Dhp 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 DN I 4 (dinn°); AN III 80; V 137 (sār°); Sumaṅgalavilāsinī I 72.
:: Ādesa [from ādisati, cf. Skt. 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; DN I 212, 213; III 220; AN I 170, 292; V 327; Paṭisambhidāmagga II 227. For pāṭihāriya is subsiituted °vidhā (literal variety of, i.e. act or performance etc.) at DN III 103.
:: Ādeti [a + deti, base2 of dadāti (day° and de°), cf. also ādiyati] — to take, receive, get Snp 121 (= gaṇhāti Paramatthajotikā II 179), 954 (= upādiyati gaṇhāti Mahāniddesa 444); Cariyāpiṭaka I 4, 3; Jāt III 103, 296; V 366 (= gaṇhāti commentary; cf. ādiyati on page 367); Miln 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; Jāt VI 243; Miln 110; Therīgāthā Commentary 42.
:: Ādhāna (neuter) [ā + dhāna] 1. putting up, putting down, placing, laying AN IV 41 (aggissa ādhānaṁ, varia lectio of six mss ādānaṁ). 2. receptacle MN I 414 (udak°), cf. ādheyya. 3. enclosure, hedge Miln 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; MN I 43, 96; AN III 335 (varia lectio ādāna°, commentary explains by daḷhagāhin); DN III 247 (adhāna°).
:: Ādhāra [ā + dhāra] 1. A container, receptacle, basin, literally holder AN III 27; Jāt 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); MN III 95; SN V 21; Jāt V 202. — figurative SN V 20 (an° without a support, cittaṁ); Vism 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 Jāt I 33 where °āni plural neuter) Jāt I 33; Dhp III 290 = Vimāna Vatthu 220; Dhp III 120 = 186 (one of the four priceless things of a Tathāgata, viz.: setacchattaṁ, nisīdanapallaṅko, ādhārako pādapīṭhaṁ). 2. A reading desk, pulpit Jāt 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 Miln 68.
:: Ādhāvana (neuter) [from ādhāvati] onrush, violent motion Miln 135.
:: Ādhāvati [ā + dhavati 1] to run towards a goal, to run after MN I 265 (where the same passage SN II 26 has upadh°); Sumaṅgalavilāsinī I 39. Frequently in combination ādhāvati paridhāvati to run about, e.g. Jāt 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); Miln 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 SN V 342 (issariy°); AN 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 DN III 146, where spelled ādhipateyya; explained by issariya at Peta Vatthu Commentary 137); Jāt I 57; Dāṭhāvaṁsa V 17; Vimāna Vatthu 126 (gehe ā = issariya). The three (att°, lok°, dhamm°) at Vism 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 Snp 358 (accusative ādiṁ = kāraṇaṁ Paramatthajotikā II 351); Dhp 375 (nominative ādi); Miln 10 (ādimhi); Jāt 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. Jāt I 150; amba-panasādīhi rukkehi sampanno (and similar kinds of fruit) Jāt I 278; amba-labujādīnaṁ phalānaṁ anto Jāt II 159; asi-satti-dhanu-ādīni āvudhāni (weapous, such as sword, knife, bow and the like) Jāt I 150; kasi-gorakkhādīni karonte manusse Jāt II 128; ... ti ādinā nayena in this and similar ways Jāt 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 Jāt 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. Dhp I 393 (rājānaṁ ādiṁ k. from the king down); Peta Vatthu Commentary 20 (vihāraṁ ādikatvā), 21 (pañcavaggiye ādiṁ k.).
-kammika [cf. BHS ādikarmaka Divyāvadāna 544] a beginner Vinaya III 146; IV 100; Miln 59; Vism 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 Vism 4; -pubbaṅgama original Dīpavaṁsa IV 26; -brahmacariyaka belonging to the principles or fundaments of moral life DN I 189; III 284; MN I 431; II 125, 211; III 192; SN II 75, 223; IV 91; V 417, 438; feminine °ikā Vinaya I 64, 68; AN I 231f. -majjhapariyosāna beginning, middle and end Miln 10; cf. above ādikalyāṇa.
:: Ādicca [Vedic āditya] the sun SN I 15, 47; II 284; III 156; V 44, 101; AN I 242; V 22, 263, 266f.; Iti 85; Snp 550, 569, 1097 ("ādicco vuccati suriyo" Cullaniddesa §125); Dhp IV 143; Saddhammopāyana 14, 17, 40.
-upaṭṭhānā sun-worship DN I 11 (= jīvikatthāya ādicca-paricariyā Sumaṅgalavilāsinī I 97); Jāt II 72 (°jātaka; ādiccaṁ upatiṭṭhati page 73 = suriyaṁ na massamāno tiṭṭhati commentary); -patha the path of the sun, i.e. the sky, the heavens Dhp 175 (= ākāsa Dhp III 177); -bandhu "kinsman of the sun", epithet of the Buddha Vinaya II 296; SN I 186, 192; AN II 54; Snp 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 MN I 395, 479; II 213; SN II 224; Jāt VI 567. cf. ādiya3.
:: Ādina only at DN I 115 (Text reading ādīna, but vv.ll. ādina, abhinna) in phrase ādina-khattiya-kula primordial. See note in DB I 148.
:: Ādiṇṇa [Sanskrit ādīrṇa, past participle of ā + dṛ, see ādiyati2] broken, split open SN IV 193 (= sipāṭṭiko with burst pod); cf. MN 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 DN I 213 = AN I 170 (tell or read one's character); Snp 1112 (atītaṁ); Mahāniddesa 382 (nakkhattaṁ set the horoscope); Miln 294 (dānaṁ); potential ādiseyya Theri 307 (dakkhiṇaṁ); Peta Vatthu IV 130 (the same = uddiseyya Peta Vatthu Commentary 228), and ādise Vinaya I 229 = DN II 88 (dakkhiṇaṁ); imperative ādisa Peta Vatthu Commentary 49. — future ādissati Theri 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; Snp 1018; Peta Vatthu II 16 (dānaṁ), and ādisitvāna Theri 311. — gerundive ādissa (adjective) to be told or shown MN I 12.
:: Ādiso (adverb) [original ablative of ādi, formed with °śaḥ°] from the beginning, i.e. thoroughly, absolutely DN I 180; MN III 208.
:: Ādissa1 at MN 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 MN I 12; Papañcasūdanī I 92 = gārayha.
:: Āditta [ā + ditta1, Skt. ādīpta, past participle of ā + dīp] set on fire, blazing, burning Vinaya I 34; Kathāvatthu 209 (sabbaṁ ādittaṁ); SN III 71; IV 19, 108; AN IV 320 (°cela); Snp 591; Jāt 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) SN IV 168f.; Vinaya I 34; Dhp I 88.
:: Ādiya1 (adjective) gerund of admi, ad, Skt. ādya] edible, eatable AN III 45 (bhojanāni).
:: Ādiya2 in °mukha is uncertain reading at AN 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 Jāt 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; Snp 119, 156, 633, 785, Mahāniddesa 67; Cullaniddesa §§123, 124; Jāt III 296: V 367. — potential ādiye Snp 400; imperative ādiya MN III 133 (so read for ādissa ?). — preterit ādiyi DN III 65; AN 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 SN I 132 (varia lectio ādiyi, translated "put this into thy mind" Kindred Sayings I 166). — gerund ādiyitvā Vinaya IV 120 (= ādā); Jāt II 224 (commentary for ādiya Text); III 104; IV 352 (an° not heeding; varia lectio anāditvā, cf. anādiyanto not attending Jāt III 196); Dhp III 32 (the same); Peta Vatthu Commentary 13 (Text anādayitva not heeding), 212 (vacanaṁ anādiyitvā not paying attention to his word), ādiya SN III 26 (varia lectio an° for anādīya); Jāt II 223 (= ādiyitvā commentary); see also ādiya2, and ādīya SN III 26 (an°). See also upādiyati and pariyādiyati.
:: Ādiyati2 [ā + diyati, Skt. 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 DN I 115 and SN 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. BHS ādīnava Mahāvastu III 297 (misery); Divyāvadāna 329] — disadvantage, danger (in or through = locative) DN I 38 (vedanānaṁ assādañ ca ādīnavañ ca etc.), 213 (iddhi-pāṭihāriye MN I 318; SN I 9 (ettha bhīyo); II 170f. (dhātūnaṁ); III 27, 62, 102 (rūpassa etc.); IV 7, 168; AN I 57 (akaraṇīye kayiramāne) 258 (ko loke assādo); III 250f.; 267f. (duccarite), 270 (puggala-p-pasāde); IV 439f.; V 81; Jāt I 146; IV 2; Iti 9 = AN II 10 = Cullaniddesa §172 A; Snp 36, 50 (cf. Cullaniddesa §127), 69, 424, 732; Theri 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 DN II 85 = III 235 = AN III 252; five akkhantiyā ā. At Vibhaṅga 378; six of six each at DN III 182f. — In phrase kāmānaṁ ā. okāro saṅkileso DN I 110, 148; MN I 115; Nettipakaraṇa 42; Dhp 16.
-ānupassīn realising the danger or evil of SN II 85 (upādāniyesu dhammesu) abstract °ānupassīnā Vism 647f., 695; -dassāvin same as °ānupassīn DN I 245 (an°); AN V 178 (the same); DN III 46; SN II 194, 269; AN III 146; V 181f.; Cullaniddesa §141; -pariyesanā search for danger in{89} (—°) SN II 171; III 29; IV 8 sq: -saññā consciousness of danger DN I 7); III 253, 283; AN III 79.
:: Ādīpanīya (adjective) [gerund of ā + dīpeti] to be explained Miln 270.
:: Ādīpita [past participle of ādīpeti, ā + causative of dīp, cf. dīpeti] — ablaze, in flames SN I 31 (loka; varia lectio ādittaka) 108; Jāt V 366; Dhp III 32 (varia lectio āditta).
:: Ādu (indeclinable) [see also adu] emphatic (adversative) particle 1. of affirmation and emphasis: but, indeed, rather Jāt III {100} 499 = V 180; VI 443; VI 552.
Corresponsion: The character of being correspondent, or the state of corresponding; correspondence
￼ — p.p.
2. As 2nd component of adisjunctive question, mostly in corresponsion udāhu ... ādu (= kiṁ ... udāhu Paramatthajotikā II 350), viz. "is it so ... or" Thera 1274 = Snp 354; Peta Vatthu IV 317 = Dhp I 31; Jāt V 384; VI 382; without udāhu at Jāt 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 DN I. 161; Jāt II 153; Peta Vatthu IV 151; future āgacchissati Jāt III 53; preterit āgacchi Peta Vatthu II 133; Peta Vatthu Commentary 64. 2. agam: preterit āgamāsi Peta Vatthu Commentary 81, āgamā DN I 108; Jāt III 128, and plural āgamiṁsu Jāt I 118; future āgamissati Vimāna Vatthu 3; Peta Vatthu Commentary 122; gerund āgamma (q.v.) and āgantvā Jāt I 151; Miln 14; causative āgameti (q.v.). 3. agā: preterit āgā Snp 841; Peta Vatthu I 123 (= āgacchi Peta Vatthu Commentary 64), — past participle āgata (q.v.). II. Meanings: 1. to come to, approach, arrive DN I 108; Peta Vatthu I 113; II 133; Miln 14; to return, to come back (cf. āgata) Peta Vatthu Commentary 81, 122. 2. to come into, to result, deserve (cf. āgama 2) DN 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) Jāt 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, DN 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 Vism 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); Miln 215. BHS in same use and meaning, e.g. Divyāvadāna 17, 333, āgamāni = the Four Nikāyas. 3. rule, practice, discipline, obedience, Snp 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) Jāt VI 245. 6. As gramatical technical term a consonant or syllable added or inserted Paramatthajotikā II 23 (sa-kārāgama).
:: Āgamana (neuter) [from āgacchati, Skt. same] oncoming, arrival, approach AN III 172; Sumaṅgalavilāsinī I 160; Peta Vatthu Commentary 4, 81; Saddhammopāyana 224, 356. an° not coming or returning Jāt 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; DN I 112, 113; SN IV 291; Peta Vatthu Commentary 4, 55. 2. to wait for, to welcome Vinaya II 128 (present participle āgamayamāna); MN I 161 (the same) Jāt I 69 (the same + kālaṁ).
:: Āgamma (adverb) [original gerund of āgacchati, q.v. under I 2 for form and under II 3 for meaning. BHS 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) DN I 229; Iti 71; Jāt 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 AN I 63; II 159; Iti 4, 95 (nominative āgantā only one ms, all others āgantvā). an° AN I 64; II 160.
:: Āgantu (adjective) [Sanskrit āgantu] 1. occasional, incidental Jāt VI 358. 2. An occasional arrival, a new comer, stranger Jāt VI 529 (= āgantuka-jana commentary); Therīgāthā Commentary 16.
:: Āgantuka (adjective/noun) [āgantu + ka; cf. BHS 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, AN I 10; III 41, 366; Jāt VI 333; Udāna 25; Dhp II 54, 74; Vimāna Vatthu 24; Peta Vatthu Commentary 54. 2. Adventitions, incidental (= āgantu1) Miln 304 (of megha and roga). 3. Accessory, superimposed, added Vism 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 Miln 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 (°-) AN 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 Theri 337; Peta Vatthu IV 315, opposite durāgata not liked, unwelcome, AN II 117, 143, 153; III 163; Theri 337. 2. come down, handed down (by memory, said of texts) DN I 88; Dhp 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; AN II 147; Miln 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 SN III 53; Jāt 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 DN I 162; AN III 54f., 60f., 74; cf. also SN II 67; Peta Vatthu II 922 (gatiṁ āgatiṁ vā).
:: Āgāḷha (adjective) (ā + gāḷha 1; cf. Skt. samāgāḍhaṁ] strong, hard, harsh, rough (of speech), usually in instrumental as adverb āgāḷhena roughly, harshly AN 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 AN I 63; II 159; Iti 95. See anāgāmin.
:: Āgāmitā found only in negative form anāgāmitā.
:: Āgāra (—°) see agāra.
:: Āgāraka and °ika (adjective/noun) (—°) [cf. BHS 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 AN II 207; bhaṇḍ° keeper of wares, treasurer Peta Vatthu Commentary 2 (see also bhaṇḍ°). 2. being in the house, sharing (the house), companion SN III 190 (paṁsv° playmate).
:: Āghāta [Sanskrit āghāta only in literal meaning of striking, killing, but cf. BHS āghāta in meaning "hurtfullness" at Mahāvastu I 79; Avadāna-śataka II 129; cf. ghāta and ghāteti] — anger, ill-will, hatred, malice DN I 3, 31; III 72f.; SN I 179; Jāt I 113; Dhammasaṅgani 1060, 1231; Vibhaṅga 167, 362, 389; Miln 136; Vism 306; Sumaṅgalavilāsinī I 52; Vimāna Vatthu 67; Peta Vatthu Commentary 178. — anāghāta freedom from ill will Vinaya II 249; AN V 80.
-paṭivinaya repression of ill-will; the usual enumeration of āghāta-paṭivinayā comprises nine, for which see DN III 262, 289; Vinaya V 137; AN IV 408; besides this there are sets of five at AN 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; AN IV 408; Paṭisambhidāmagga I 130; Jāt III 291, 404; V 149; Vibhaṅga 389; Nettipakaraṇa 23; Paramatthajotikā II 12), and of ten (Vinaya V 138; AN 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 Thera 418, 711; death DN I 31 (= maraṇa Sumaṅgalavilāsinī I 119). 2. shambles, slaughter-house Vinaya I 182 (gav°); AN IV 138; Jāt VI 113. 3. place of execution Vinaya III 151; Jāt I 326, 439; III 59; Miln 110; Dhp IV 52; Peta Vatthu Commentary 4, 5.
Obdurate: stubbornly refusing to change one's opinion or course of action.
￼ — p.p.
:: 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 = SN I 151 = AN V 172.
:: Āgilāyati [ā + gilāyati; Skt. glāyati, cf. gilāna] to be wearied, exhausted or tired, to ache, to become weak or faint Vinaya II 200; DN III 209; MN I 354; SN IV 184; Paramatthajotikā I 66 (hadayaṁ ā.). cf. āyamati.
:: Āgu (neuter) [for Vedic āgas neuter] guilt, offence, SN I 123; AN III 346; Snp 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, DN II 339; MN II 88; III 163; SN II 100, 128; AN II 240; Miln 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 Jāt I 197 (culla-lohitaṁ āha). Usually in 3rd person, very rarely used of 2nd person, as at Snp 839, 840 (= kathesi bhaṇasi Mahāniddesa 188, 191). — 3rd singular āha Vinaya II 191; Snp 790 (= bhaṇati Mahāniddesa 87), 888; Jāt I 280; III 53 and passim; 3rd plural āhu Snp 87, 181; Dhp 345; Jāt I 59; Paramatthajotikā II 377, and āhaṁsu Jāt I 222; III 278 and frequent.
:: Āhacca1 gerund of āhanati.
:: Āhacca2 (adjective) [gerund of āharati, corresponding to a Skt. 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 MN III 139; as 9, and in compounds
-pada a text quoted from Scripture), tradition Miln 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" Vism 142 (+ pariyāhanana, in definition of vitakka) = as 114 (cf. Expositor 151); Vism 515 (the same).
:: Āhanati [ā + han] to beat, strike, press against, touch; 1st singular future āhañhi Vinaya I 8; DN II 72, where probably to be read as āhañh' (= āhañhaṁ) (See Geiger, Pāḷi Grammar §153, note 3); present participle āhananto Miln 21 (dhamma-bheriṁ); Dāṭhāvaṁsa IV 50, gerund āhacca touching MN I 493; Jāt I 330; VI 2, 200;Snp716 = uppīḷetvā Paramatthajotikā II 498; Vism 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 Miln 320; Khuddakapāṭha VIII 9; Paramatthajotikā I 224; Saddhammopāyana 589.
:: Āharaṇaka [āharaṇa + ka] one who has to take or bring, a messenger Jāt II 199; III 328.
{104}
:: Āharati ￼ [ā + hṛ] 1. to take, take up, take hold of, take out, take away MN I 429 (sallaṁ); SN I 121; III 123; Jāt 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 DN II 245; Jāt IV 159 (nāvaṁ; varia lectio āhāhitvā); V 466; Vimāna Vatthu 63 (bhattaṁ); Peta Vatthu Commentary 75. 3. to get, acquire, bring upon oneself Jāt V 433 (padosaṁ); Dhp II 89. 4. to bring onto, put into (with locative); figurative and intransitive to hold onto, put oneself to, touch, resort to MN I 395 (kaṭhalaṁ mukhe ā.; also infinitive āhattuṁ); Thera 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?) Thera 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) Jāt 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 as for Jāt III 88, 342; V 466; Peta Vatthu Commentary 215.
:: Āharima (adjective) [from āharati] "fetching", fascinating, captivating, charming Vinaya IV 299; Theri 299; Therīgāthā Commentary 227; Vimāna Vatthu 14, 15, 77.
:: Āhariya [gerund of āharati] one who is to bring something Jāt III 328.
:: Āhata [past participle of āhanati] struck, beaten, stamped; afflicted, affected with (—°) Vinaya IV 236 = DN III 238 (kupito anatta mano āhata-citto); Vinaya I 75, 76; SN I 170 (tilak°, so read for tilakā-hata, affected with freckles, commentary kāḷa-setādi vaṇṇehi tilakehi āhatagatta, Kindred Sayings I 318); Jāt 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; DN II 180 (spelled āhata); Jāt 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 SN II 11f.), (4) viññāṇ° of consciousness. Thus at MN I 261; DN III 228, 276; Dhammasaṅgani 71-73; Vism 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; DN I 166; SN I 172; II 11, 13, 98f. (the four kinds, in detail); III 54 (sa°); V 64, 391; AN III 51 (sukhass°), 79, 142f., 192f.; IV 49, 108; V 52 (the four), 108, 113 (avijjāya etc.), 116 (bhavataṇhāya), 269f. (nerayikānaṁ etc.); Snp 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; Dhp 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; AN V 136 gives ten āhāra opposed to ten paripanthā. — an° without food, unfed MN I 487 (aggi); SN III 126; V 105; Snp 985.
-ūpahāra consumption of food, feeding, eating Vinaya III 136; -ṭhitika subsisting or living on food DN III 211, 273; AN V 50, 55; Paṭisambhidāmagga I 5, 122; -pariggaha taking up or acquirement of food Miln 244 or is it "restraint or abstinence in food"? Same combination at Miln 313; -maya "food-like", feeding stuff, food Jāt III 523; -lolatā greed after food Paramatthajotikā II 35; -samudaya origin of nutriment SN 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; Miln 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 SN II 13; III 240; IV 104; AN I 114, 295; II 40, 145, 206; IV 167; Cullaniddesa §540 C2 (āhāraṁ and puttamaṁsaṁ cf. SN II 98).
:: Āhika (—°) (adjective) [derivation from aha2] only in pañcāhika every five days (cf. pañcāhaṁ and sattāhaṁ) MN III 157.
:: Āhiṇḍati [ā + hiṇḍ, cf. BHS 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; Jāt I 48, 108, 239; Cullaniddesa §540 B; Peta Vatthu III 229 (= vicarati Peta Vatthu Commentary 185); Vism 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 Snp 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 Vism 219.
:: Āhundarika (adjective) [doubtful or āhuṇḍ°?] according to Morris JPTS 1884 73 "crowded up, blocked up, impassable" Vinaya I 79; IV 297; Vism 413 (°ṁ andha-tamaṁ).
:: Āhuneyya (adjective) [a gerundive formation from ā + hu, cf. āhuti] sacrificial, worthy of offerings or of sacrifice, venerable, adorable, worshipful DN III 5, 217 (aggi); AN II 56, 70 (sāhuneyyaka), 145f. (the same); IV 13, 41 (aggi); Iti 88 (+ pāhuneyya); Vimāna Vatthu 6433 (cf. Vimāna Vatthu 285). See definition at Vism 219 where explained by "āhavanīya" and "āhavanaṁ arahati" deserving of offerings.
:: Āhuti (feminine) [Vedic āhuti, ā + hu] oblation, sacrifice; veneration, adoration MN III 167; SN I 141; Thera 566 (°īnaṁ paṭiggaho recipient of sacrificial gifts); Jāt I 15; V 70 (the same); Vimāna Vatthu 6433 (paramāhutiṁ gato deserving the highest adoration); Snp 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 SN IV 127; Snp 762; Jāt I 295, 300.
:: Ājānana (neuter) [ā + jānana, cf. Skt. ajñāna] learning, knowing, understanding; knowledge Jāt I 181 (°sabhāva of the character of knowing, fit to learn); Peta Vatthu Commentary 225.
:: Ājānāti [ā + jānāti] to understand, to know, to learn DN I 189; Snp 1064 (°amāna = vijānamāna Cullaniddesa §120). As aññāti at Vism 200, — past participle aññāta. cf. also āṇāpeti.
:: Ājāniya (ājānā̆ya) (adjective/noun) [cf. BHS ājāneya and Skt. 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. Jāt I 181: sārathissa citta-rucitaṁ kāraṇaṁ ājānana-sabhāvo ājañño, and Dhp 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): Snp 462, 528, 532; Jāt I 178, 194; Dīpavaṁsa IV 26; Dhp I 402; III 49; IV 4; Vimāna Vatthu 78; Peta Vatthu Commentary 216. (b) ājānīya: MN I 445; AN V 323; Dhp 322 = Cullaniddesa §475. (c) ājañña = (mostly in poetry): Snp 300 = 304; Jāt I 181; Peta Vatthu IV 154; purisājañña "a steed of man", i.e. a man of noble race) SN III 91 = Thera 1084 = Snp 544 = Vimāna Vatthu 9; AN V 325. — anājāniya of inferior birth MN I 367.
-susu the young of a noble horse, a noble foal MN 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; Skt. ājīva] livelihood, mode of living, living, subsistence, DN I 54; AN III 124 (parisuddha°); Snp 407 (°ṁ = parisodhayi = micchājīvaṁ hitvā sammājīvaṁ eva pavattayī Paramatthajotikā II 382), 617; past participle 51; Vibhaṅga 107, 235; Miln 229 (bhinna°); Vism 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 SN II 168f.; III 239; V 9; AN I 271; II 53, 240, 270; IV 82; Vibhaṅga 105, 246. See also magga (ariyaṭṭhaṅgika).
-pārisuddhi purity or propriety of livelihood Miln 336; Vism 22f., 44; Dhp IV 111; -vipatti failure in method of gaining a living AN I 270; -sampadā perfection of (right) livelihood AN I 271; Sumaṅgalavilāsinī I 235.
:: Ājīvaka (and °ika) [ājīva + ka, original "one finding his living" (scilicet in a peculiar way); cf. BHS 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 Dhp 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; MN I 31, 483: SN I 217; AN III 276, 384; Jāt I 81, 257, 390. (b) ājīvika: Vinaya I 8; Snp 381 (varia lectio °aka).
-sāvaka a hearer or lay disciple of the ājīvaka ascetics Vinaya II 130, 165; AN I 217.
:: Ājīvika (neuter) (or ājīvikā f.?) [from ājīva] sustenance of life, livelihood, living Vibhaṅga 379 (°bhaya) Miln 196 (the same); Peta Vatthu Commentary 274, and in phrase ājīvikāpakata being deprived of a livelihood, without a living MN I 463 = SN III 93 (Text reads jīvikā pakatā) = Iti 89 (reads ājīvikā pakatā) = Miln 279.
:: Ājīvin (adjective/noun) [from ājīva] having one's livelihood, finding one's subsistence, living, leading a life of (—°) DN III 64; AN V 190 (lūkha°)
:: Ākaḍḍhana (neuter) [from ākaḍḍhati] drawing away or to, pulling out, distraction Vimāna Vatthu 212 (°parikaḍḍhana pulling about); as 363; Miln 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; Jāt I 172, 192, 417; Miln 102, 135; Therīgāthā Commentary 117 (°eti); Vimāna Vatthu 226; Peta Vatthu Commentary 68. — passive ākaḍḍhiyati Jāt II 122 (°amāna-locana with eyes drawn away or attracted); Miln 102; Vism 163; Vimāna Vatthu 207 (°amāna-hadaya with torn heart), — past participle ākaḍḍhita.
:: Ākaḍḍhita [past participle of akaḍḍhati] pulled out, dragged along; upset, overthrown Jāt III 256 (= akkhitta2).
:: Ākampita [past participle of ākampeti, causative of ā + kamp] shaking, trembling Miln 154 (°hadaya).
:: Ākantana (?) a possible reading, for the durakantana of the text at Thera 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); DN I 78, 176; SN I 46; Snp 569 (°amāna); Snp page 102 (= icchati Paramatthajotikā II 436); Dhp I 29; Paramatthajotikā II 229; Vimāna Vatthu 149; Peta Vatthu Commentary 229. [BD]: Hankering after
:: Ākaṅkhā feminine [from ā + kāṅkṣ] longing, wish; Thera 1030. [BD]: Hanker
:: Ākappa [cf. Skt. ākalpa ā + kappa 1. Attire, appearance, Vinaya I 44 (an°) = II 213; Jāt I 505. 2. deportment Dhammasaṅgani 713 (ā° gamanādi-ākāro as 321).
-sampanna, suitably attired, well dressed, AN III 78; Jāt IV 542; anākappa-sampanna, ill dressed, Jāt I 420.
:: Ākara [cf. Skt. ākara] a mine, usually in compound ratan'-ākara a mine of jewels Thera 1049; Jāt II 414; VI 459; Dīpavaṁsa I 18. — cf. also Miln 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 Jāt I 237 (avasan° condition of inhabitability); II 154 (patan° state of falling), cf. paṇṇ°. 2. property, quality, attribute DN I 76 (anāvila sabb°-sampanna endowed with all good qualities, of a jewel); II 157 (°varūpeta); Jāt II 352 (sabb° paripuṇṇa altogether perfect in qualities). 3. sign, appearance, form, DN I 175; Jāt I 266 (chātak° sign of hunger); Miln 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 DN I 13 = 82 = III 111; Jāt 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); Vism 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 DN I 138, 139; Nettipakaraṇa 4, 8f., 38; Dhp 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 SN II 115; IV 138; AN II 191 = Cullaniddesa §151.
:: Ākāraka (neuter) [ākāra + ka] appearance; reason, manner (cf. ākāra 4) Jāt I 269 (ākārakena = kāraṇena commentary).
:: Ākāravant (adjective) [from ākāra] having a reason, reasonable, founded MN 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. — DN I 55 (°ṁ indriyāni saṅka manti the sense-faculties pass into space); III 224, 253, 262, 265; SN III 207; IV 218; V 49, 264; Jāt I 253; II 353; III 52, 188; IV 154; VI 126; Snp 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 Jāt II 103; °e gacchati the same Peta Vatthu Commentary 65 (cando). — Formula "ananto ākāso" frequent; e.g. At DN I 183; AN II 184; IV 40, 410f.; V 345.
-anta "the end of the sky", the sky, the air (on °anta see anta1 4) Jāt 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. — DN I 34, 183; II 70, 112, 156; III 224, 262f.; MN I 41, 159.; III 27, 44; SN V 119; Paṭisambhidāmagga I 36; Dhammasaṅgani 205, 501, 579, 1418; Nettipakaraṇa 26, 39; Vism 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) DN III 268; AN I 41; -Gaṅgā name of the celestial river Jāt I 95; III 344; -ga mana going through the air (as a trick of elephants) Miln 201; -cārika walking through the air Jāt II 103; -cārin = °cārika Vimāna Vatthu 6; -ṭṭha living in the sky (of devatā) Buddhavaṁsa I 29; Miln 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 DN III 247; MN I 423; III 31; AN I 176; III 34; Dhammasaṅgani 638.
:: Ākāsa2 (neuter°) a game, playing chess "in the air" (sans voir) Vinaya II 10 = DN I 6 (= aṭṭhapada-dasapadesu viya ākāse yeva kiḷanaṁ Sumaṅgalavilāsinī I 85).
:: Ākāsaka (adjective) [ākāsa + ka] being in or belonging to the air or sky Jāt VI 124.
:: Ākāsati [from ākāsa1] to shine Jāt 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); SN I 204 (°kammanta "in motley tasks engaged"); IV 37 (gāmanto ā. bhikkhūhi etc.); AN III 104 (°vihāro); IV 4; V 15 (an° commentary for appakiṇṇa); Snp 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. DN I 211; II 147 (°yakkha for °manussa; full of yakkhas, i.e. under their protection); AN III 215; cf. Miln 2 (°jana-manussa). 2. (uncertain whether to be taken as above 1 or as equal to avakiṇṇa from avakirati 2) dejected, base, vile, ruthless SN I 205 = Jāt 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 Snp 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). — Snp 976, 1070, 1115 (°sambhava, cf. Cullaniddesa §116); Theri 341 (= akiñcanabhāva Therīgāthā Commentary 240; translated "cherish no wordly wishes whatsoe'er"); Cullaniddesa §115, see ākāsa; Miln 342.
-āyatana realm or sphere of nothingness (cf. ākāsa°) DN I 35, 184; II 156; III 224, 253, 262f.; MN I 41, 165; II 254, 263; III 28, 44, SN IV 217; AN I 268; IV 40, 401; Paṭisambhidāmagga I 36; Nettipakaraṇa 26, 39; Vism 333. See also jhāna and vimokkha.
:: Ākirati [ā + kirati] to strew over, scatter, sprinkle, disperse, fill, heap Snp 665; Dhp 313; Peta Vatthu II 49 (dānaṁ vipulaṁ ākiri = vippakirati Peta Vatthu Commentary 92); Miln 175, 238, 323 (imperative ākirāhi); Snp 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 Miln 173 (sakataṁ dhaññassa ā).
:: Ākoṭana1 (neuter) [from ākoṭeti] beating on, knocking MN I 385; Miln 63, 306; as 144.
:: Ākoṭana2 (adjective) [= ākoṭana1] beating, driving, inciting, urging Jāt VI 253 (feminine ākoṭanī of paññā, explained by "nivāraṇapatoda-laṭṭhi viya paññā koṭinī hoti" page 254).
:: Ākoṭeti [a + koṭṭeti, Skt. kuṭṭayati; BHS ākoṭayati e.g. Divyāvadāna 117 dvāraṁ trir ā°, Cowell "break" (?); Avadāna-śataka Index page 222 sub voce] 1. to beat down, pound, stamp Jāt I 264. 2. to beat, knock, thresh Vinaya II 217; Jāt 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 DN I 89; AN IV 359; V 65; Sumaṅgalavilāsinī I 252 (cf. aggaḷa); dvāraṁ ā. Jāt V 217; Dhp II 145; or simply ākoṭeti Vimāna Vatthu 8117 (ākoṭayitvāna = appoṭetvā Vimāna Vatthu 316). 4. (intransitive) to knock against anything Jāt I 239, — past participle ākoṭita (q.v.). Causative II ākoṭapeti Jāt III 361.
:: Ākoṭita [past participle of ākoṭeti] 1. beaten, touched, knocked against Jāt I 303; Miln 62 (of a gong). 2. pressed, beaten down (tight), flattened, in phrase ākoṭita-paccākoṭita flattened and pressed all round (of the cīvara) SN II 281; Dhp I 37.
:: Ākucca (or °ā?) [etymology unknown, probably non-Aryan] an iguana Jāt 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 Jāt 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 Miln 117, 220; Peta Vatthu Commentary 56; ākula-pākula Udāna 5 (so read for akkula-pakkula); ākula-samākula Jāt VI 270. — On phrase tantākula-jātā gulā-guṇṭhika-jātā see guḷā.
:: Ākulaka (adjective) [from ākula] entangled DN 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. Vism 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 Miln 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. Skt. alakā).
:: Ālamba [Sanskrit ālamba, ā + lamb] anything to hang on, support SN I 53 (an° without support); Snp 173 (the same + appatiṭṭha); Jāt III 396; Miln 343; Saddhammopāyana 245, 463.
:: Ālambana (adjective/noun) [from ā + lamb, cf. ālamba] (adjective) hanging down from, hanging up Jāt III 396; IV 457; Paramatthajotikā II 214. — (neuter) support, balustrade (or screen?) Vinaya II 117, 152 (°bāha) Miln 126.
:: Ālambara and āḷambara (neuter) [Sanskrit āḍambara] a drum Vinaya I 15 (-l-); Jāt 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, Jāt 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"); Jāt V 253 (°ā); Vism 23 (°ā); Paramatthajotikā II 396; Peta Vatthu Commentary 131 (re ti ā.).
:: Ālapanatā (feminine) [abstract from ālapana] speaking to, conversing with, conversation MN I 331) (an°).
:: Ālapati [ā + lapati] to address SN I 177, 212; Jāt V 201; Paramatthajotikā II 42, 347, 383, 394 (= āmantayi of Snp 997), 487 (avhayati); Peta Vatthu Commentary 11, 13, 33, 69.
:: Ālassa (neuter) [Derived from alasa] sloth, idleness, laziness SN I 43; DN III 182; AN IV 59; V 136; Saddhammopāyana 567. Spelling also ālasya SN I 43 (varia lectio); Vibhaṅga 352; Miln 289, and ālasiya Jāt I 427; Sumaṅgalavilāsinī I 310; Dhp I 299; Vimāna Vatthu 43.
:: Ālaya (masculine and neuter) [cf. Skt. ālaya, ā + lī, līyate, cf. allīna and allīyati, also nirālaya] 1. originally roosting place, perch, i.e. abode settling place, house Jāt I 10 (geh°); Miln 213; Dhp II 162 (an° = anoka), 170 (= oka). 2. "hanging on", attachment, desire, clinging, lust SN I 136 = Vinaya I 4 (°rāma "devoted to the things to which it clings" Kindred Sayings I 171); Vinaya III 20, 111; SN IV 372 (an°); V 421f. (the same); AN II 34, 131 (°rāma); III 35; Iti 88; Snp 177 (kām° = kāmesu taṇhā-diṭṭhi-vasena duvidho ālayo Paramatthajotikā II 216), 535 (+ āsavāni), 635; Nettipakaraṇa 121, 123 (°samugghāta); Vism 293 (the same), 497; Miln 203 (Buddhālayaṁ akāsi?); Dhp I 121; IV 186 (= taṇhā); Paramatthajotikā II 468 (= anoka of Snp 366). 3. pretence, pretext, feint [cf. BHS ālaya Mahāvastu III 314] Jāt 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 Jāt I 415; IV 308; Dhp I 126 (-ḷ-) where all mss have āḷāhana, perhaps correctly.
:: Ālepa [cf. Skt. ālepa, of ā + lip] ointment, salve, liniment Vinaya I 274; Miln 74; as 249.
:: Ālepana (neuter) [from ā + lip] anointing, application of salve DN I 7 (mukkh°). {BD: painting}
:: Āli1 (masculine or feminine? [Sanskrit āḷi] a certain kind of fish Jāt V 405.
:: Āli2 and āḷi (feminine) [Sanskrit ālī] a dike, embankment Vinaya II 256; MN III 96; AN II 166 (°pabbheda); III 28; Jāt I 336; III 533, 334.
:: Ālika in saccālika at SN IV 306 is saccalika distortion of truth, falsehood SN IV 306.
:: Ālikhati [ā + likhati] to draw, delineate, copy in writing or drawing Jāt I 71; Miln 51.
:: Ālimpana (neuter) [for āḷimp° = Skt. ādīpana, see ālimpeti2] conflagration, burning, flame Miln 43.
:: Ālimpeti1 [Sanskrit ālimpayati or ālepayati. ā + lip or limp] to smear, anoint Vinaya II 107; SN IV 177 (vaṇaṁ). — causative II ālimpāpeti Vinaya IV 316. — passive ālimpīyati Miln 74 and ālippati Dhp IV 166 (varia lectio for lippati), — past participle ālitta (q.v.).
:: Ālimpeti2 [for Skt. 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; DN II 163 (citakaṁ); AN I 257; Dhp I 177 (āvāsaṁ read āvāpaṁ), 225; Peta Vatthu Commentary 62 (kaṭṭhāni), — past participle ālimpita (q.v.).
:: Ālimpita [past participle of ālimpeti2] ignited, literally AN IV 102 (varia lectio ālepita).
:: Ālinda (and āḷinda) [Sanskrit alinda] a terrace or verandah before the house door Vinaya I 248; II 153; DN I 89; MN II 119; SN IV 290 (-ḷ-); AN V 65 (-ḷ-); Jāt VI 429; Sumaṅgalavilāsinī I 252; Dhp I 26; IV 196; Paramatthajotikā II 55 (°ka-vāsin; varia lectio alindaka); Mahāvaṁsa 35, 3. As ālindaka at Jāt III 283.
:: Āliṅga [ā + liṅg] a small drum Jāt V 156 (suvaṇṇ°-tala).
:: Āliṅgati [ā + liṅg] to embrace, enfold DN I 230; III 73; Jāt I 281; IV 21, 316, 438; V 8; Miln 7; Dhp I 101: Vimāna Vatthu 260.
:: Ālippati passive of ālimpeti (q.v.).
:: Ālitta [past participle of ālimpati; Skt. ālipta] besmeared , stained Thera 737.
:: Āloka [ā + lok, Skt. āloka] seeing, sight (object and subject), i.e. 1. sight, view, look SN IV 128 = Snp 763; AN III 236 (āloke nikkhitta laid before one's eye). Anāloka without sight, blind Miln 296 (andha + a.). 2. light AN I 164 (tamo vigato ā. uppanno) = Iti 100 (vihato); AN II 139 (four lights, i.e. canda°, suriya°, agg°, paññ°, of the moon, sun, fire and wisdom); Jāt II 34; Dhammasaṅgani 617 (opposite andhakāra); Vimāna Vatthu 51 (dīp°). 3. (clear) sight, power of observation, intuition, in combination with vijjā knowledge DN II 33 = SN 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 Iti 108; -karaṇa making light, illumining Iti 108; -da giving light or insight Thera 3; -dassana seeing light, i.e. perceiving Thera 422; -pharaṇa diffusing light or diffusion of light Vibhaṅga 334; Nettipakaraṇa 89; -bahula good in sight, figurative full of foresight AN III 432; -bhūta light Jāt VI 459; -saññā consciousness or faculty of sight or perception DN III 223; AN II 45; III 93 -saññin conscious of sight, i.e. susceptible to sight or insight DN III 49; MN III 3; AN 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; Jāt 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 DN I 70 = e.g. AN II 104, 106, 210; past participle 44, 45, 50; Vism 19; Vimāna Vatthu 6; Sumaṅgalavilāsinī I 193 (ālokitaṁ purato pekkhanaṁ vil° anudisā p.).
:: Āloḷa [from ā + luḷ, cf. āluḷati and āloḷeti] confusion, uproar, agitation Dhp I 38.
:: Āloḷeti [causative of āluḷati, cf. āluḷeti] to confuse, mix, shake together, jumble SN I 175; Jāt II 272, 363; IV 333; VI 331; Vism 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; BHS 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 DN I 5 = AN V 206; III 176; AN II 209; III 304; IV 318; Thera 1055; Iti 18; Peta Vatthu II 17; past participle 58; Miln 231, 406; Vism 106; Sumaṅgalavilāsinī I 80 (= vilopa-karaṇaṁ).
:: Ālopati [ālopeti? ā + lopeti, causative of ālumpati] to break in, plunder, violate Thera 743.
:: Ālopika (adjective) [ālopa + ika] getting or having, or consisting of pieces (of food) AN 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) Jāt IV 371 = VI 578; IV 373.
:: Āluka1 = ālu Jāt IV 46 (commentary for ālupa).
:: Āluka2 (adjective) [etymology?] susceptible to, longing for, affected with (—°) Vinaya I 288 (sīt°); Sumaṅgalavilāsinī I 198 (the same); Jāt II 278 (taṇh° greedy).
:: Āluḷa (adjective [from ā + luḷ] being in motion, confusion or agitation, disturbed, agitated Jāt VI 431.
:: Āluḷati [ā + luḷ; Skt. ālolati, cf. also Pāḷi āloḷeti] to move here and there, present participle medium āluḷamāna agitated, whirling about Dhp IV 47 (Text ālūl°; varia lectio āḷul°) confuse as 375. Causative āluḷeti to set in motion, agitate, confound Jāt II 9, 33, — past participle āluḷita (q.v.).
:: Āluḷita [past participle of āluḷeti] agitated, confused Jāt II 101; Miln 397 (+ khalita).
:: Ālumpakāra [reading not sure, to ālumpati or ālopa] — breaking off, falling off (?) or forming into bits(?) Dhp II 55 (°gūtha).
:: Ālumpati [ā + lup or lump, cf. ālopa] to pull out, break off MN I 324.
:: Ālupa (neuter) [etymology? Kern, Toevoegselen sub voce suggests ālu-a > ālupa = āluka the edible root of Amorphophallus Campanulatus Jāt 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 Miln 418; Dhp 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 SN II 235. As proper name at Vism 208.
:: Āḷādvāraka (adjective) at Jāt V 81, 82 is corrupt and should with varia lectio perhaps better be read advāraka without doors. cf. Kern, Toevoegselen 29 (ālāraka?). Jāt V 81 has āḷāraka only.
:: Āḷāhana (neuter) [from ā + ḍah or dah, see dahati2] a place of cremation, cemetery DN I 55; Jāt I 287 (here meaning the funereal fire) 402; III 505; Peta Vatthu II 122; Vism 76; Miln 350; Sumaṅgalavilāsinī I 166; Dhp 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 = Skt. 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 DN I 51 (= bhattakāraka Sumaṅgalavilāsinī I 157); Jāt V 296 (= bhattakāraka commentary); 307; VI 276 (°iya, commentary °ika = sūpika); Miln 331.
:: Āḷha (neuter) = āḷhaka; only at AN III 52 (udak°), where perhaps better with varia lectio to be read as āḷhaka. The the same passage at AN 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 SN V 400; AN II 55 = III 337; Vimāna Vatthu 155. — In other connections at Jāt I 419 (aḍḍh°); III 541 (mitaṁ āḷhakena = dhañña-māpaka-kammaṁ kataṁ commentary); Miln 229 (patt°); Dhp III 367 (aḍḍh°). {111}
-thālikā a bowl of the capacity of an āḷhaka Vinaya I 240; AN III 369; Dhp III 370 (varia lectio bhatta-thālikā).
:: Āḷhiya (and āḷhika) (adjective) [from °āḷha, Skt. āḍhya, originally possessing grain, rich in grain, i.e. wealth; semantically cf. dhañña2] — rich, happy, fortunate; only in negative anāḷhiya poor, unlucky, miserable MN I 450; II 178 (+ daḷidda); AN III 352f. (so read with varia lectio °āḷhika for Text °āḷika; combined with daḷidda; varia lectio anaddhika); Jāt V 96, 97 (+ daḷidda; commentary na āḷhika).
:: Āḷika at AN 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 BHS āma e.g. Avadāna-śataka I 36] — affirmative particle "yes, indeed, certainly" DN I 192f. (as varia lectio; Text has āmo); Jāt I 115, 226 (in commentary explanation of Text amā-jāta which is to be read for āmajāta); II 92; V 448; Miln 11, 19, 253; Dhp 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 Snp 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 BHS āmagandha Mahāvastu III 214) DN II 242f.; AN I 280; Snp 241, 242 (= vissagandha kuṇapagandha Paramatthajotikā II 286), 248, 251; Dhammasaṅgani 625; and -giddha greedy after flesh (used as bait) Jāt VI 416 (= āmasaṅkhāta āmisa commentary).
:: Āmaddana (neuter) [ā + maddana of mṛd] crushing Vimāna Vatthu 311.
:: Āmaka (adjective) [= āma2] raw, uncooked DN I 5 = past participle 58 (°maṁsa raw flesh); MN I 80 (titta-kalābu āmaka-cchinno).
-dhañña "raw" grain, corn in its natural, unprepared state DN I 5 = past participle 58 (see Sumaṅgalavilāsinī I 78 for definition); Vinaya IV 264; V 135; -sāka raw vegetables Vism 70; -susāna "cemetery of raw flesh" charnel ground (cf. āmagandha under ama2), i.e. fetid smelling cremation ground Jāt I 264, 489; IV 45f.; VI 10; Dhp I 176; Vimāna Vatthu 76; Peta Vatthu Commentary 196.
:: Āmalaka [cf. Skt. āmalaka] emblic myrobalaṁ, Phyllanthus Emblica Vinaya I 201, 278; II 149 (°vaṇṭika pīthu); SN I 150; AN V 170; Snp page 125 (°matti); Jāt IV 363; V 380 (as varia lectio for Text āmala); Miln 11; Dhp I 319; Vimāna Vatthu 7.
:: Āmalakī (feminine) āmalaka Vinaya I 30; MN 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); AN III 259 (the same).
:: Āmantana (neuter) and °nā (feminine, also °ṇā) [from āmanteti] addressing calling; invitation, greeting Snp 40 (epithet Cullaniddesa §128); °vacana the address-form of speech i.e. the vocative case (cf. Skt. 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 Jāt IV 371.
:: Āmanteti [denominative of ā + *mantra] to call, address, speak to, invite, consult Jāt VI 265; Sumaṅgalavilāsinī I 297; Paramatthajotikā II 487 (= ālapati and avhayati); Peta Vatthu Commentary 75, 80, 127. — preterit āmantesi DN II 16; Snp page 78 (= ālapi Paramatthajotikā II 394) and in poetry āmantayi Snp 997; Peta Vatthu II 27; 37 (perhaps better with varia lectio samantayi). — gerund āmanta (= Skt. āmantrya) Jāt 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 DN I 134 (varia lectio āmanteti); Miln 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 MN I 225 (cf. Skt. āmaṇḍalikaroti).
:: Āmasana (neuter) [from āmasati] touching, handling; touch Vinaya IV 214. Cariyāpiṭaka III 11, 8; Miln 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); Jāt III 319 (the same); AN V 263, 266; Jāt IV 67; Paṭisambhidāmagga II 209; Miln 306; Paramatthajotikā II 400; as 302; Vimāna Vatthu 17. — preterit āmasi Jāt II 360; gerund āmasitvā Vinaya III 140 (udakapattaṁ) Jāt II 330; gerundive āmassa Jāt 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 Jāt 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 Jāt I 98 (an°); Sumaṅgalavilāsinī I 107 (= parāmaṭṭha); Saddhammopāyana 333.
:: Āmaya [etymology? cf. Skt. āmaya] affliction, illness, misery; only as an° (adjective) not afflicted, not decaying, healthy, well (cf. BHS nirāmaya aśvaghoṣa II 9) Vinaya I 294; Vimāna Vatthu 1510 (= aroga Vimāna Vatthu 74); 177; 368; Jāt III 260, 528; IV 427; VI 23. Positive only very late, e.g. Saddhammopāyana 397.
:: Āmāsaya [āma2 + āsaya, cf. Skt. āmāśaya and āmāśraya] receptacle of undigested food, i.e. the stomach Vism 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 Jāt 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 Skt. 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 MN I 12 (°dāyāda); Iti 101 (the same); AN I 91 = Iti 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.; Jāt II 6; Miln 413 (lok°); Sumaṅgalavilāsinī I 83 (°sannidhi), 4. bait SN I 67; IV 158; Jāt IV 57, 219; VI 416; Sumaṅgalavilāsinī I 270.
Douceur. Tip, gratuity, bribe
￼ —p.p.
5. gain, reward, money, douceur, gratuity, "tip" Peta Vatthu Commentary 36, 46; especially in phrase °kiñcikkha-hetu for the sake of some (little) gain SN II 234; AN I 128; V 265, 283f., 293f.; past participle 29; Peta Vatthu II 83 (= kiñci āmisaṁ patthento Peta Vatthu Commentary 107); Miln 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); AN III 144 (the same), 184 (the same); I 73 (°garū parisā); Jāt V 91 (°cakkhu); Paṭisambhidāmagga II 238 (mār°). See also compounds with nir° and sa°.
:: Āmo = āma DN 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 SN I 100 (varia lectio anu°) = Iti 66; Vimāna Vatthu 648 (= pamodamāna Vimāna Vatthu 278); Jāt V 45.
:: Āmodanā (feminine) [from ā + mud] rejoicing Dhammasaṅgani 86, 285.
:: Āmodeti [Sanskrit āmodayati, causative of ā + mud] to please, gladden, satisfy Thera 649 (cittaṁ); Jāt V 34, — past participle āmodita (q.v.).
:: Āmodita [past participle from āmodeti] pleased, satisfied, glad Jāt I 17 (V 80); V 45 (°pamodita highly pleased); Miln 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 BHS 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 °—) DN I 104 (°mālābharaṇa); Vinaya II 156 = Vimāna Vatthu 208 (°maṇi-kuṇḍala); SN I 211; Jāt IV 460; V 155; VI 492; Vimāna Vatthu 721 (= paṭimukka); 802 (°hatthābharaṇa); Peta Vatthu II 951 (°maṇi-kuṇḍala); Jāt IV 183; Vimāna Vatthu 182.
:: Ānadati [ā + nadati] to trumpet (of elephants) Jāt IV 233.
:: Ānaka [Sanskrit ānaka, cf. Morris JPTS 1893, 10] a kind of kettledrum, beaten only at one end SN II 266; Jāt II 344; Dīpavaṁsa xvI 14.
:: Ānana (neuter) [Vedic āna, later Skt. ānana from an to breathe] — the mouth; adjective (—°) having a mouth Saddhammopāyana 103; Pañca-g 63 (vikaṭ°).
:: Ānanda [Vedic ānanda, from ā + nand, cf. BHS ānandī joy Divyāvadāna 37] — joy, pleasure, bliss, delight DN I 3; Snp 679, 687; Jāt I 207 (°maccha Leviathan); VI 589 (°bheri festive drum); Sumaṅgalavilāsinī I 53 (= pītiyā etaṁ adhivacanaṁ).
:: Ānandati [ā + nandati] to be pleased or delighted Jāt 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 Thera 555; Jāt IV 226.
:: Ānandiya (adjective-.) [gerund of ānandati] enjoyable, neuter joy, feast Jāt VI 589 (°ṁ acarati to celebrate the feast = ānandachaṇa commentary).
:: Ānandī (feminine) [ā + nandī, cf. ānanda] joy, happiness in compound ānandi-citta Jāt 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; Jāt I 45; Kathāvatthu 480; Miln 25 (cf. Buddhist Manual of Psychological Ethics 245 note 2); Vism 177 (as prohibiting practice of kammaṭṭhāna).
:: Ānaṇya (neuter) [Sanskrit ānṛṇya, so also BHS e.g. Jātakamala 3118; from a + ṛṇa, Pāḷi iṇa but also aṇa in composition, thus an-aṇa as base of ānaṇya] freedom from debt DN I 73; AN III 354 (especially of Nibbāna, cf. anaṇa); Mahāniddesa 160; Vism 44; Sumaṅgalavilāsinī I 3.
:: Ānañca see ākāsa° and viññāṇa°
:: Ānañja see ānejja
:: Ānaya (adjective) [ā + naya] to be brought, in suvānaya easy to bring SN I 124 = Jāt 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 Jāt 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 SN V 132, {101} 311f.; Jāt I 58; Paṭisambhidāmagga I 162 (-kathā); usually in compound °sati concentration by in-breathing and out-breathing (cf. Manual of a Mystic 70) MN I 425 (cf. DN II 291); III 82; Vinaya III 70; AN I 30; Iti 80; Paṭisambhidāmagga I 166, 172, 185 (-samādhi); Cullaniddesa §466 B (the same); Miln 332; Vism 111, 197, 266f.; Paramatthajotikā II 165. See detail under sati. [apnia]
:: Ānāpeti see āneti.
:: Āneñjatā (feminine) [from āneñja] steadfastness Vism 330, 386.
:: Āneti [ā + neti] to bring, to bring towards, to fetch, procure, convey, bring back Snp 110; Peta Vatthu Commentary 54, 92. potential 1st plural ānema (or imperative 2nd pl ānetha MN I 371. future ānayissati SN I 124; Peta Vatthu II 65; Jāt III 173; V 154 (varia lectio), and ānessati Jāt 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 DN II 245 (āniyyataṁ imperative shall be brought); MN I 371 (present participle ānīyamāna). — causative II ānāpeti to cause to be fetched Jāt III 391; V 225.
:: Ānisada (neuter) [a + sad] "sit down", bottom, behind MN I 80 = 245; Jāt III 435 (gloss asata) Vism 251 = Paramatthajotikā I 45 (°ttaca), 252 (°maṁsa).
:: Ānisaṁsa [ā + na + saṁsa, BHS 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 DN 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. — DN I 110, 143; III 132 (four), 236 (five); MN I 204; SN I 46, 52; III 8, 93 (mahā-); V 69 (seven), 73, 129, 133, 237 (seven), 267, 276; AN 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; Iti 28, 29, 40 (sikkhā-); Snp 256 (phala°), 784, 952; Jāt I 9, 94; V 491 (varia lectio anu-); Mahāniddesa 73, 104, 441; Kathāvatthu 400; Miln 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 Vism 311 314; on another eight see past participle 644f.
:: Ānīta [past participle of ānetī] fetched, brought (here), brought back adduced Jāt 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 Jāt I 69 (mahanto); II 102 (of a jewel) V 491; Dhp II 58.
:: Ānupubba (neuter) [abstract from anupubba] rule, regularity, order Thera 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 DN I 110; II 41f.; MN I 379; Jāt I 8; Miln 228; Sumaṅgalavilāsinī I 277, 308; Dhp IV 199.
:: Ānupuṭṭha metri causā for anupuṭṭha (q.v.).
:: Ānuttariya (neuter) [see also anuttariya which as — probably represents ānutt°] incomparableness, excellency, supreme ideal DN III 102f.; AN V 37.
:: Āṇaṇya see ānaṇya.
:: 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 Skt. ṛj, ṛñjati) in analogy to a form like Skt. ṛṇa = Pāḷi aṇa and iṇa, both a and i representing Skt. ṛ. The form añja would thus correspond to a Skt. añjya (*aṅgya). The third Pāḷi form ān-eñja is a direct (later, and probably re-instituted) formation from Skt. iñjya, which in an interesting way became in BHS 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. BHS 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 DN I 76 (varia lectio ānañja-p.) AN 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); Dhp IV 46. See also below compound °kāraṇa. — a peculiarity of Trenckner a spelling is āṇañja at MN II 229 (varia lectio aṇañja, aneñja, āneñja), 253, 254. 3. āneñja SN II 82. (varia lectio āṇañje, or is it āṇeñja?); DN 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; Vism 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) Jāt 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 Miln 253; Sumaṅgalavilāsinī I 289; Paramatthajotikā I 179, 180, 194; Peta Vatthu Commentary 217; Saddhammopāyana 347, 576. rājāṇā the king's command or authority Jāt I 433; III 351; Peta Vatthu Commentary 242. āṇaṁ deti to give an order Jāt I 398; °ṁ pavatteti to issue an order Miln 189, cf. āṇāpavatti Jāt III 504; IV 145.
￼
:: Āṇāpaka (adjective/noun) [from āṇāpeti] 1. (adjective) giving an order Vism 303. 2. (noun) one who gives or calls out orders, a town-crier, an announcer of the orders (of an authority) Miln 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. Skt. ājñāpayati] — to give an order, to enjoin, command (with accusative of person) Jāt III 351; Miln 147; Dhp 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, as lynes = English linch, further related to Latin ulna elbow, Greek ὠλένη, Old High German elina, as eln = English el-bow. See Walde, Lāt. Wörterbuch under ulna and lacertus]. 1. the pin of a wheel-axle, a linchpin MN I 119; SN II 266, 267; AN II 32; Snp 654; Jāt VI 253, 432; Paramatthajotikā II 243; Paramatthajotikā I 45, 50. 2. A peg, pin, bolt, stop (at a door) MN I 119; S. II 266 (drum stick); Jāt IV 30; VI 432, 460; Thera 744; Dhp 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 Thera 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 Vism 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 Skt. 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, Skt. 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. DN II 259; MN I 327; SN II 103; III 54, 207; AN IV 312, 375; Snp 307, 391 (°ṁ), 392 (locative āpe), 437 (the same); Jāt IV 8 (paṭhavi-āpa-teja-); Dhammasaṅgani 652; Miln 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) DN III 268; Jāt I 313; Dhammasaṅgani 203; Vism 170; Dhp 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) DN III 228, 247; MN I 187, 422: Dhammasaṅgani 652; Nettipakaraṇa 74. (See also dhātu); -rasa the taste of water AN I 32; Paramatthajotikā II 6; -sama resembling water MN I 423.
:: Āpabbata ￼ [DPL]: (adjective) Reaching the mountain.
:: Āpadā (feminine) [Sanskrit āpad, from ā + pad, cf. āpajjati and BHS āpad, e.g. in āpadgata Jātakamala 3133] — accident, misfortune, distress, DN III 190; AN II 68 (locative plural āpadāsu), 187; III 45; IV 31; Thera 371; Jāt 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 Thera 309; Snp 319; Jāt 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); DN I 222 (pariyeṭṭhiṁ); Iti 113 (vuddhiṁ); Jāt I 73; past participle 20, 33 (diṭṭhānugatiṁ); Peta Vatthu Commentary 29 (present participle āpajjanto); Dhp II 71 — potential āpajjeyya DN I 119 (musāvādaṁ). — preterit āpajji Jāt V 349; Peta Vatthu Commentary 124 (saṅkocaṁ) and {102} āpādi SN I 37; AN II 34; Iti 85; Jāt II 293; 3rd plural āpādu DN 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 Iti 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 Jāt 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; DN I 4 (dayāpanna merciful); Cullaniddesa §32 (taṇhāya). 2. unfortunate, miserable Jāt I 19 (V 124). cf. pari-.
:: Āpaṇa [Sanskrit āpaṇa, ā + paṇ] a bazaar, shop Vinaya I 140; Jāt I 55; V 445; Peta Vatthu II 322; Miln 2, 341; Paramatthajotikā II 440; Dhp I 317; II 89; Vimāna Vatthu 157; Peta Vatthu Commentary 88, 333 (phal° fruit shop), 215.
:: Āpaṇika [from āpaṇa] a shopkeeper, tradesman Jāt I 124; Miln 344; Vimāna Vatthu 157; Dhp II 89.
:: Āpatacchika at Jāt VI 17 is commentary reading for apatacchika in khārāpat° (q.v.).
:: Āpatati [ā + patati] to fall onto, to rush onto Jāt V 349 (= upadhāvati commentary); VI 451 (= āgacchati commentary); Miln 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 Vism 26.
:: Āpatti (feminine) [Sanskrit āpatti, from ā + pad, cf. apajjati and BHS 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; DN III 212 (°kusalatā); AN 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. BHS āpattika Divyāvadāna 303] guilty of an offence MN I 443; Vinaya IV 224. an- Vinaya I 127.
:: Āpā  *Āpā (and *āvā) (feminine) [for āpadā, q.v.] misery, misfortune Jāt 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 Skt. 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 AN I 62 = 132 = Iti 110 (+ posaka). — feminine āpādikā a nurse, foster mother Vinaya II 289 (+ posikā).
:: Āpādā (feminine) [short for āpādikā] anursing woman, in an° not nursing unmarried Jāt IV 178.
:: Āpādeti [causative of āpajjati] to produce, make out, bring, bring into MN I 78; III 248; SN IV 110 (addhānaṁ to live one's life, cf. addhānaṁ āpādi Jāt 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 Jāt I 52 (°maṇḍala); V 292 (°bhūmi); Vism 399 (the same); Dhp I 213 (the same, rañño).
:: Āpānaka (adjective) [āpāna + ka] drinking, one who is in the habit of drinking DN I 167.
:: Āpānīya (adjective) [from āpāna, ā + pā] drinkable, fit for drinking or drinking with, in °kaṁsa drinking-bowl, goblet MN I 316; SN II 110.
:: Āpāṇa [ā + pāṇa] life, literally breathing, only in compound °koṭi the end of life Miln 397; Dāṭhāvaṁsa III 93; adjective °koṭika MN II 120; Vism 10.
:: Āpātha [etymology? Trenckner, Miln 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 AN II 67; Jāt I 336; Vibhaṅga 321; Miln 298; Vism 21, 548; Sumaṅgalavilāsinī I 228; as 308, 333; Vimāna Vatthu 232 (-kāla); Dhp IV 85; Saddhammopāyana 356. Usually in phrase āpāthaṁ gacchati to come into focus, to become clear, to appear MN I 190; SN IV 160, or °ṁ āgacchati Vinaya I 184; AN III 377f.; IV 404; Vism 125. cf. °gata below.
-gata come into the sphere of, appearing, visible MN I 174 = Cullaniddesa jhāna (an° unapproached); Peta Vatthu Commentary 23 (āpāthaṁ gata); -gatatta abstract from last: appcara Vism 617.
:: Āpāthaka (adjective) [from āpātha] belonging to the (perceptual) sphere of, visible, in °nisādin lying down, visible DN III 44, 47. cf. āpathaka.
:: Āpāyika (adjective/noun) [from apāya] one suffering in an apāya or state of misery after death Vinaya II 202 = Iti 85 (varia lectio ap°); Vinaya II 205; DN I 103; AN I 265; Iti 42; Vism 16; Peta Vatthu Commentary 60.
:: Āpeti [causative of āp, see appoti and pāpuṇāti] to cause to reach or obtain Jāt 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) Vism 364.
:: Āpucchati [ā + pucchati] to enquire after, look for, ask, especially to as permission or leave; preterit āpucchi Jāt I 140; Peta Vatthu Commentary 110; gerundive āpucchitabba Dhp I 6; gerund āpucchitvā Vinaya IV 267 (apaloketvā + a.); Miln 29; Peta Vatthu Commentary 111; āpucchitūna (cf. Geiger Pāḷi Grmmar §211) Theri 426; āpuccha Theri 416, and āpucchā [= āprcchya, cf. Vedic ācyā for ācya], only in negative form an° without asking Vinaya II 211, 219; IV 165, 226 (= anapaloketvā); Dhp I 81, — past participle āpucchita Vinaya IV 272.
:: Āpūrati [a + pūrati] to be filled, to become full, to increase Jāt III 154 (cando ā. = pūrati commentary); IV 26, 99, 100.
:: Ārabbha (indeclinable) [gerund of ārabhati2 in absolute function; cf. Skt. ārabhya meaning since, from] 1. beginning, undertaking etc., in compound °vatthu occasion for making an effort, concern, duty, obligation DN III 256 = AN IV 334 (eight such occasions enumerated). 2. (with accusative) literally beginning with, taking (into consideration), referring to, concerning, with reference to, about DN I 180; AN II 27 = Iti 103 (senāsanaṁ ā.); Snp 972 (upekhaṁ; varia lectio ārambha; commentary uppādetvā); Peta Vatthu I 41 (pubbe pete ā.); Dhp 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 Skt. ālabhate, ā + labh meaning to seize the sacrificial animal in order to kill it; cf. nirārambha] — to kill, destroy MN I 371 (pāṇaṁ).
:: Ārabhati2 and ārabbhati [ā + rabhati, Skt. ārabhati and ārambhati, — + rabh] to begin, start, undertake, attempt SN I 156 (ārabbhatha "bestir yourselves") = Miln 245 = Thera 256 (-bh-); past participle 64 (-bh-); viriyaṁ ārabhati to make an effort, to exert oneself (cf. ārambha) AN IV 334. Preterit ārabhi Dhp 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 Skt. 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) Snp 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 AN I 148 (āraddhaṁ me viriyaṁ Iti 30; Peta Vatthu Commentary 73 (ṭhapetuṁ began to place), 212 (gantuṁ). cf. ārādhaka 1.
-citta concentrated of mind, decided, settled DN I 176; MN I 414; SN II 21; Snp 102; Paramatthajotikā II 436. cf. ārādheti 1; -viriya (adjective) strenuous, energetic, resolute Vinaya I 182; DN III 252, 268, 282, 285; AN I 24; Snp 68, 344; Iti 71 (opposite hīna-viriya); Cullaniddesa §131; Paṭisambhidāmagga I 171; Therīgāthā Commentary 95. cf. viriyārambha; feminine abstract °viriyatā MN I 19. [bd]: Viraddho; neglected SN5.51.2.
￼
:: Āragga (neuter) [ārā + agga; Skt. 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) AN I 65; Snp 625, 631; Dhp 401, 407; Vism 306; Dhp II 51; IV 181.
:: Āraha1 (adjective) metri causā for araha deserving Jāt VI 164.
:: Āraha2 (neuter) only in plural gihīnaṁ ārahāni, things proper to laymen, DN 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 AN IV 145; Dhp 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 = AN IV 202 (saṅghamhā); DN I 99, 102 (adjective) 167; MN I 280 (adjective) SN II 99; IV 43f.; AN I 281; Iti 91; Jāt I 272; III 525; V 451; Miln 243; Vimāna Vatthu 72, 73 (adjective + viratā).
:: Ārakkha [ā + rakkha] watch, guard, protection, care DN II 59; III 289; SN IV 97, 175, 195; AN II 120; III 38; IV 266, 270, 281 (°sampadā), 322 (the same), 400; V 29f.; Jāt I 203; II 326; IV 29 (°purisa); V 212 (°ṭ-ṭhāna, i.e. harem), 374 (°parivāra); past participle 21 (an°), 24; Miln 154; Vism 19 {107} (°gocara preventive behaviour, cautiousness); Paramatthajotikā II 476 (°devatā); Paramatthajotikā I 120 (the same), 169; Dhp 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 Jāt 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) SN I 76 (mah°); V 66, 104f. (°dhātu); III 338 (the same), 166 (°ja; Text arabbhaja, varia lectio ārambhaja to be preferred) = past participle 64; Miln 244; Net 41; as 145. — viriyārambha (cf. āraddha-viriya) zeal, resolution, energy Vinaya II 197; SN IV 175; AN I 12, 16. 2. support, ground, object, thing Nettipakaraṇa 70f., 107; an° unsupported, independent Snp 743 (= Nibbāna Paramatthajotikā II 507). cf. also nirambha, upārambha, sārambha.
:: Ārammaṇa (neuter) [cf. Skt. 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 Snp 1069 (= ālambana, nissaya, upa-nissaya Cullaniddesa §132); Peta Vatthu I 41 (yaṁ kiñcārammaṇaṁ katvā); ārammaṇaṁ labhati (+ otāraṁ labhati) to get the chance SN 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 Snp 474 (= paccayā Paramatthajotikā II 410), 945 (= Mahāniddesa 429); Paramatthajotikā I 23; Dhp 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. — AN I 36; IV 385; Snp 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); Vism 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 DN III 228; SN III 53; AN I 82; Jāt 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) SN 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 = Skt. 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") MN 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.); MN I 214; AN III 100f., 219; IV 21; V 66; Jāt III 174 (varia lectio a°); Miln 342; Dhp II 94 (vihāra).
:: Āraññakatta (neuter) [abstract from āraññaka, see also araññakatta] — the habit of sequestration or living in solitude MN I 214; III 40; AN I 38.
:: Āraññika (adjective) = āraññaka Vinaya III 15; AN I 24; past participle 69; Vism 61, 71 (where defined); Miln 341.
:: Ārata [Sanskrit ārata, past participle of ā + ram, cf. ārati] leaving off, keeping away from, abstaining Jāt 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, Jāt IV 444; Dāṭhāvaṁsa II 74.
:: Ārā1 (feminine) [Sanskrit ārā; °el "pointed", as in Old High German āla = German ahle, as 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 Skt. araṇa foreign and araṇya solitude q.v. under araṇa1 and arañña] — far from, remote (from) (adverb as well as preposition with ablative) Snp 156 (pamādamhā), 736; Dhp 253 (āsavakkhayā; Dhp III 377 explains by dūragata); Jāt 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) AN IV 389; -cārin living far from evil leading a virtuous life DN I 4; MN I 179; III 33; AN 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); MN I 491; II 197 = AN I 69 = Miln 243; SN V 19; AN V 329 (in correlation with āraddhaviriya). 2. pleasing propitiating Miln 227; Vimāna Vatthu 220 (°ikā feminine).
:: Ārādhana (neuter) and °ā (feminine) (either from ā + rādh or ā + rabh, cf. ārādhaka] — satisfying, accomplishing; satisfaction, accomplishment DN II 287 (opposite virādhanā failure); MN I 479; II 199; AN V 211f.; Jāt IV 427.
:: Ārādhanīya (adjective) [gerundive from ārādheti] to be attained, to be won; successful Vinaya I 70 (an°); Jāt II 233 (dur°).
:: Ārādheti [causative of ā + rādh, in meaning 2 confused with ārabhati. In BHS strangely distorted to ārāgayati; frequent in Divyāvadāna as well as Avadāna-śataka] 1. to please, win favour, propitiate, convince Jāt I 337 (dārake), 421, 452; II 72 (manusse); IV 274 (for ābhirādheti Text); Vism 73 (ārādhayanto Nāthassa vana-vāsena mānasaṁ); Dhp II 71; Dāṭhāvaṁsa III 93 (ārādhayi sabbajanaṁ); Miln 352. In older literature only in phrase cittaṁ ārādheti to please one's heart, to gladden, win over, propitiate DN I 118f., 175 (but cf. āraddha-citta to ārabhati); MN I 85, 341; SN II 107; V 109; Jāt II 372; Miln 25. 2. to attain, accomplish, fulfill, succeed SN V 23 (maggaṁ), 82, 180, 294; Iti III (varia lectio ārām°); Snp 488 = 509. cf. ārādhaka 1, — past participle ārādhita (q.v.). — See also parābhetvā.
:: Ārādhita [past participle of ārādheti; Skt. ārādhita, but BHS 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) SN I 235; IV 389f. (bhav°, upādān°); AN I 35, 37, 130; II 28 (bhāvan°); Iti 82 (dhamm°); Snp 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 Dhp 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; DN I 106; Dhp 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 Jāt I 92-94) DN I 178; Vinaya IV 69; others less frequently mentioned are e.g. the park of Ambapālī (Vinaya I 233); of Mallikā (DN I 178), etc. — Vinaya I 39, 140, 283, 291; II 170; III 6, 45, 162; IV 85; AN 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 SN 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 AN II 28; III 116; Vibhaṅga 381; Miln 233.
:: Ārāmika (adjective) [from ārāma 1. (to ārāma 1) finding delight in, fond of (with genitive) (or servant in general?) Miln 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; AN II 78 (°samaṇuddesa); III 109 (the same), 275 (°pesaka); Jāt I 38 (°kicca) Vism 74 (°samaṇuddesa). — feminine ārāmakiṇī a female attendant or visitor of an ārāma Vinaya I 208.
:: Ārāmikinī (feminine) see ārāmika.
:: Ārāva [cf. Skt. ārāva, from ā + ru] cry, sound, noise Dāṭhāvaṁsa IV 46.
:: Āriya in anāriya at Snp 815 is metri causā for anariya (q.v.).
:: Ārocāpana (neuter) [from ārocāpeti, causative of āroceti] announcement Dhp II 167.
:: Ārocāpeti (causative II of āroceti] to make some one announce, to let somebody know, usually in phrase kālaṁ ā. Snp page 111; Jāt I 115, 125; Dhp II 89; Peta Vatthu Commentary 141.
:: Āroceti ￼ [ā + roceti, causative of ruc; cf. BHS ārocayati Avadāna-śataka I 9 etc.] — to relate, to tell, announce, speak to, address DN 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 AN III 268f.; Jāt I 34; Dhp I 184; II 100.
:: Ārogatā (feminine) [abstract from ā + roga + tā] freedom from illness, health Miln 341.
:: Ārogya ￼ (neuter) [abstract from aroga, i.e. + ā (= a2) + roga + ya] absence of illness, health DN I 11; III 220 (°mada), 235 (°sampadā); MN I 451 (Text ārūgya, varia lectio ārogya), 508, 509; SN II 109; AN I 146 (°mada); II 143; III 72; V 135f.; Snp 749, 257 = Dhp 204 = Jāt III 196; Mahāniddesa 160; Vism 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 SN II 206; AN I 288; II 250; IV 397; V 19; Jāt 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 SN IV 310; AN II 166 = III 162 (Text ārūha); IV 107; as 305. 3. outfit, possession (or increase, as 1?) Snp 420 (vaṇṇ°).
:: Ārohaṇa (neuter) [from ā + ruh] climbing, ascending; a scent Jāt I 70; VI 488; Miln 352; Vism 244; Peta Vatthu Commentary 74.
:: Āropana (neuter) [from āropeti] "putting onto", impaling Miln 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) Jāt 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 SN I 160 (ovādaṁ); Miln 176 (dosaṁ); Dhp II 75 (the same) 6. vādaṁ āropeti to refute a person, to get the better of (genitive) Vinaya I 60; MN II 122; SN 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 SN 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 Snp 1014 (preterit āruhaṁ); Saddhammopāyana 188; gerund āruhitvā Snp 321 and āruyha Jāt VI 452; Snp 139 (varia lectio abhiruyha); Iti 71. Causative āropeti (q.v.).
:: Āruṇṇa (neuter) [originally past participle of ā + rud] weeping, crying, lamenting Miln 357.
:: Āruppa (noun and adjective) [from arūpa as ā (= a2) — *rūpya] formless, incorporeal; neuter formless existence DN III 275; MN I 410, cf. 472; III 163; SN I 131 (°ṭṭhāyin); II 123; AN IV 316; Iti 61; Snp 754; Jāt I 406; Dhammasaṅgani 1385 (cf. Buddhist Manual of Psychological Ethics 57); Vism 338; Sumaṅgalavilāsinī I 224; Paramatthajotikā II 488, 508; Saddhammopāyana 5, 10; the four: Vism III, 326f.
:: Ārūgya see ārogya.
:: Ārūha see āroha.
:: Ārūḷha [past participle of āruhati] 1. Ascended, mounted, gone up, gone on to IV 137; Jāt VI 452 (Text āruḷha); Vism 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. BHS pratijñām ārūḍha having taken a vow Divyāvadāna 26). 3. (of an ornament) put on (to), arrayed Jāt VI 153, 488.
:: Āsa1 contracted form of aṁsa in compound koṭṭhāsa particle, portion etc.: see aṁsa1. Can we compare BHS āsapātrī (see next).
:: Āsa2 [Sanskrit āśa] food, only in compound pātarāsa morning food, breakfast Snp 387 (pāto asitabbo ti pātar-āso piṇḍapātass'etaṁ nāmaṁ Paramatthajotikā II 374); Dhp IV 211; see further reference under pātar; and pacchā-āsa aftermath SN I 74. Can we compare BHS āsa-pātrī (vessel) Divyāvadāna 246? derived from āsa is āsaka with abstract ending āsakattaṁ "eating", food, in nānā° various food or na + anāsak°) Snp 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 Skt. 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° Snp 687; nar° Snp 684, 696; āsabha-camma bull's hide Jāt VI 453 (varia lectio usabha°).
-ṭ-ṭhāna (as āsabhaṇṭhāna) "bull's place", first place, distinguished position, leadership MN I 69; SN II 27; AN 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" DN II 15, 82; MN III 123j Jāt 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 = Jāt V 336 (mā kuñjara nāgam āsado); MN I 326 (m'etaṁ āsado = mā etaṁ āsado do not meddle with this, literally, be not this any affair); Jāt 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 Snp 107 (cf. Paramatthajotikā II 451); Jāt VI 272; Vimāna Vatthu 5016 (= anupagamanīyato kenaci pi anāsādanīyato ca durāsado Vimāna Vatthu 213); Miln 21; Dīpavaṁsa V 21; VI 38; Saddhammopāyana 384.
:: Āsajja (indeclinable) [gerund of āsādeti, causative of āsīdati, ā + sad; Skt. āsādya] 1. sitting on, going to, approaching; allocated, belonging to; sometimes merely as preposition accusative "near" (cf. āsanna) Snp 418 (āsajja naṁ upāvisi he came up near to him), 448 (kāko va selaṁ ā. nibbijjāpema Gotamaṁ); Jāt II 95; VI 194; Miln 271. 2. put on to (literal sitting or sticking on), hitting, striking SN 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 DN I 107 (Aā. ā. vocāsi = ghaṭṭetvā Sumaṅgalavilāsinī I 276); AN III 373 (tādisaṁ bhikkhuṁ ā.); Jāt 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 MN I 250; DN III 258 = AN 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) = Iti 86 (so to be read with varia lectio; Text has āpajjanaṁ); SN I 114 (apuññaṁ pasavi Māro āsajjanaṁ Tathāgataṁ; translated "in seeking the Tathāgata to assail"); Jāt V 208.
:: Āsaka (adjective) [of āsa2] belonging to food, having food, only in negative an° fasting SN IV 118; Dhp 141 (feminine ā fasting = bhatta-paṭikkhepa Dhp III 77); Jāt V 17; VI 63.
:: Āsakatta (neuter) [abstract from āsaka] having food, feeding, in an° fasting Snp 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 AN 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 Jāt IV 92. — cf. nirāsaṁsa.
:: Āsaṁsuka (adjective) [from āsaṁsā] full of expectation, longing, hankering after, Theri 273 (= āsiṁsanaka Therīgāthā Commentary 217; translated "cadging").
:: Āsana1 ￼ (neuter) [from āsati] sitting, sitting down; a seat, throne MN I 469; Vinaya I 272 (= pallaṅkassa okāsa); SN I 46 (ek° sitting alone, a solitary seat); AN III 389 (an° without a seat); Snp 338, 718, 810, 981; Mahāniddesa 131; Jāt IV 435 (āsānūdaka-dāyin giving seat and drink); V 403 (the same); VI 413; Dhp 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 Jāt I 81; -ūpagata endowed with a seat, sitting down Snp 708 (= nisinna Paramatthajotikā II 495); -paññāpaka one who appoints seats Vinaya II 305; -paṭikkhitta one who rejects all seats, or objects to sitting down DN I 167; AN I 296; II 206; past participle 55; -sālā a hall with seating accommodation Vism 69; Dhp II 65; IV 46.
:: Āsana2 (?) eating Vism 116 (visam°, cf. visam-āsita Miln 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; DN I 7 (= pamāṇātikkantāsanaṁ Sumaṅgalavilāsinī I 86), 55 = MN I 515 = SN III 307 (used as a bier) AN I 181; Jāt I 108. See note at DB I 11.
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:: 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 Vism 69.
:: Āsanna (adjective) [past participle of ā + sad, see āsīdati] near (cf. āsajja 1), opposite dūra Jāt II 154; Dhp II 91; Peta Vatthu Commentary 42, 243.
:: Āsaṅga [ā + saṅga from sañj to hang on, cf. Skt. āsaṅga and āsakti] 1. Adhering, clinging to, attachment, pursuit Jāt 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; SN IV 290; Peta Vatthu Commentary 73; Vimāna Vatthu 33 (suddh°), 51 (the same).
:: Āsaṅgin (adjective) [from āsaṅga] hanging on, attached to Jāt IV 11.
:: Āsaṅkati [ā + śaṅk] to be doubtful or afraid, to suspect, distrust, Jāt 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 Jāt I 338; II 383; III 533; VI 350, 370; Dhp III 485; Vimāna Vatthu 110. — cf. sāsaṅka and nirāsaṅka.
:: Āsaṅkin (—°) (adjective) [from āsaṅkā] fearing, anxious, apprehensive Snp 255 (bhedā°); Jāt III 192 (the same).
:: Āsaṅkita (adjective) [past participle of āsaṅkati] suspected, in fear, afraid, apprehensive, doubtful (object and subject) Miln 173, 372 (°parisaṅkita full of apprehension and suspicion); Dhp 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 Snp 369 (an°; Paramatthajotikā II 365 however reads āsayāna), 1090; Thera 528; Jāt 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 SN 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 MN I 120; Jāt I 5. — (b) figurative attached to, clinging to Jāt I 377 (+ satta lagga); Therīgāthā Commentary 259 (an°).
:: Āsatta2 [past participle of ā + śap] accursed, cursed Jāt V 446 (an°).
:: Āsatti (feminine) [ā + sañj] attachment, hanging on (with locative), dependence, clinging Vinaya II 156 = AN I 138; SN I 212; Snp 777 (bhavesu); Mahāniddesa 51, 221; Nettipakaraṇa 12, 128. — cf. nirāsattin.
:: Āsava [SUTTA SEARCH] [GLOSSOLOGY] [from ā + sru, would correspond to a Skt. āsrava, cf. Skt. āsrāva. The BHS 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 DN III 182 (five kinds) as 48; Paramatthajotikā I 26; Jāt IV 222; VI 9. 2. discharge from a sore, AN 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 DN II 81, 84, 91, 94, 98, 123, 126; AN 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 MN I 55; AN I 165; III 414; SN IV 256; V 56, 189; Iti 49; Vibhaṅga 364. For other connections see Vinaya I 14 (anupādāya āsavehi cittani vimucciṁsu), 17, 20, 182; II 202; III 5 (°samudaya, °nirodha etc.); DN I 83, 167; III 78, 108, 130, 220, 223, 230, 240, 283; MN I 7f., 23, 35, 76, 219, 279, 445 (°ṭhāniya); II 22; III 72, 277; SN II 187f. (°ehi cittaṁ vimucci); III 45 (the same); IV 107 (the same), 20; V 8, 28, 410; AN 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; Theri 4, 99, 101 (pahāsi āsave sabbe); Snp 162, 374, 535 (plural āsavāni), 546, 749, 915, 1100; Dhp 93, 253, 292; Mahāniddesa 331 (pubb°); Vibhaṅga 42, 64, 426; past participle 11, 13, 27, 30f.; Miln 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 DN I 156; SN II 29, 214; III 57, 96 sq, 152 sq; IV 105, 175; V 92, 203, 220, 271, 284; AN 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.; Iti 49; past participle 27, 62; Vibhaṅga 334, 344; Vism 9; Sumaṅgalavilāsinī I 224; cf. °parikkhaya AN V 343f. See also Arahatta formula commentary 2. khīṇāsava (adjective) one whose āsavas are destroyed (see khīṇa) SN I 13, 48, 53, 146; II 83, 239; III 199, 128, 178; IV 217; AN I 77, 109, 241, 266; IV 120, 224, 370f.; V 40, 253f.; Paṭisambhidāmagga II 173; cf. parikkhīṇā āsavā AN IV 418, 434, 451f.; āsavakhīṇa Snp 370. 3. Anāsava (adjective) one who is free from the āsavas, an Arahant Vinaya II 148 = 164; DN III 112; SN I 130; II 214, 222; III 83; IV 128; AN I 81, 107 sq, 123f., 273, 291; II 6, 36, 87, 146; III 19, 29, 114, 166; IV 98, 140f., 314f., 400; AN V 10 sq., 36, 242, 340; Snp 1105, 1133; Dhp 94, 126, 386; Thera 100; Iti 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 SN III 47; V 232; AN I 81 V 242; Dhammasaṅgani 990; Nettipakaraṇa 10; Vism 13, 438.
:: Āsavati [ā + sru, cf. Skt. 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 Skt. āśraya from ā + śri is in Pāḷi represented by assaya. cf. also BHS āśayataḥ intentionally, in earnest Divyāvadāna 281; Avadāna-śataka II 161] 1. Abode, haunt, receptacle; dependence on, refuge, support, condition SN I 38; Vinaya III 151; Jāt II 99; Miln 257; Vimāna Vatthu 60; Peta Vatthu Commentary 210; jal° river Vimāna Vatthu 47; Pañca-g 80; adjective depending on, living in (—°) Miln 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; Vism 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); Vism 344.
:: Āsayati [ā + śī; literally "lie on", cf. German anliegen and Skt. āshaya = German Angelegenheit] — to wish, desire, hope, intend Jāt IV 291 (gerundive āsāyana, gloss esamāna). See āsaya.
:: Āsā (feminine) [cf. Skt. āśaḥ feminine] expectation, hope, wish, longing, desire; adjective āsa (—°) longing for, anticipating, desirous of Vinaya I 255 (°avacchedika hope-destroying), 259; DN II 206; III 88; MN III 138 (āsaṁ karoti); AN I 86 (dve āsā), 107 (vigatāso one whose longings have gone); Snp 474, 634, 794, 864; Jāt 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 MN I 371; Jāt I 481; V 197; preterit āsādesi Thera 280 (mā ā. Tathāgate); gerund āsādetvā Jāt V 272; Miln 100, 205 (°ayitvā); Peta Vatthu Commentary 266 (isiṁ), āsādiya Jāt V 154 (āsādiya metri causa; isiṁ, cf. āsajja 3), and āsajja (q.v.); infinitive āsāduṁ Jāt V 154 and āsādituṁ ibid.; gerundive āsādanīya Miln 205; Vimāna Vatthu 213 (an°). 2. to come near to (with accusative), approach, get Jāt 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 Jāt I 50; Paramatthajotikā II 208; °puṇṇamā Jāt I 63; Dhp 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. Skt. 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 MN I 220f.; AN V 347f., 351, 359; Nettipakaraṇa 59; Jāt III 176.
:: Āsāvati (feminine) name of a creeper (growing at the celestial grove Cittalatā) Jāt 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); Vism 538.
:: Āsevati [ā + sev] to frequent, visit; to practise, pursue, indulge, enjoy AN I 10; Snp 73 (cf. Cullaniddesa §94); Paṭisambhidāmagga II 93 (maggaṁ). — past participle āsevita.
:: Āsevita [past participle of āsevati] frequented, indulged, practised, enjoyed Jāt I 21 (V 141; āsevita-nisevita); II 60; Saddhammopāyana 93, 237.
:: Āsi and āsiṁ 3rd and 1st singular preterit of atthi (q.v.).
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:: Āsikkhita [past participle of ā + śikṣ, Skt. āśikṣita] sohooled, instructed Peta Vatthu Commentary 67, 68.
:: Āsiṁsaka (adjective) [from ā + siṁsati, cf. āsaṁsā] wishing, aspiring after, praying for Miln 342.
:: Āsiṁsanaka (adjective) [from āsiṁsanā] hoping for something, literally praising somebody for the sake of gain, cadging Therīgāthā Commentary 217 (for āsaṁsuka Theri 273).
:: Āsiṁsanā (feminine) [abstract from ā + śaṁs, cf. āsiṁsati] desire, wish, craving Jāt V 28; Dhammasaṅgani 1059, 1136 (+ āsiṁsitatta). As āsīsanā at Nettipakaraṇa 53.
:: Āsiṁsaniya (adjective) [gerund of āsiṁsati] to be wished for, desirable Miln 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) SN I 34, 62; Snp 779, 1044, 1046 (see Cullaniddesa §135); Jāt 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; Jāt 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. Skt. mṛśita, which normally becomes massita), since it only occurs in combinations where m. precedes, viz. Jāt II 446 (dumapakkani-m-asita, where commentary reading is māsita and explains khāditvā asita (varia lectio āsita) dhāta); Miln 302 (visam-āsita affected with poison = visamāsita). {116} cf. also the form māsi(n) touching, eating at Jāt VI 354 (tiṇa°, explained by commentary as khādaka). — āsita at Jāt 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, Skt. āsikta] sprinkled, poured out, anointed Jāt V 87; past participle 31; Miln 286; as 307; Dhp 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, Skt. āśiṣṭa] wished or longed for Peta Vatthu Commentary 104.
:: Āsīdati [cf. Skt. āsīdati, ā + sad] 1. to come together, literally to sit by DN I 248 (varia lectio ādisitvā for āsīditvā, to be preferred?). 2. to come or go near, to approach (with accusative), to get (to) AN III 69 (āsīvisaṁ), 373 (na sādhurūpaṁ āsīde, should perhaps be read without the na); Jāt IV 56. 3. to knock against, insult, offend, attack Jāt 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 SN I 195 = Cullaniddesa §136; Snp 1105, 1136; Dhp 227, 386; Jāt I 390; III 95; V 340; VI 297; Dāṭhāvaṁsa II 17.
:: Āsīsanā see āsiṁsanā.
:: Āsītika (adjective) [from asīti] eighty years old MN II 124; Jāt III 395; Paramatthajotikā II 172.
:: Āsītika (masculine) [etymology? cf. BHS āsītakī Lalitavistara 319] a certain plant MN I 80 = 245 (°pabba).
:: Āsīvisa [derivation uncertain. The BHS 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; SN IV 172; AN II 110; III 69; Jāt I 245; II 274; IV 30, 496; V 82, 267; past participle 48; Vism 470 (in comparison); Dhp I 139; II 8, 38; Paramatthajotikā II 334, 458, 465; Vimāna Vatthu 308.
:: Āsīyati [etymology doubtful; Trenckner Miln page 422= ā + śyā to freeze or dry up, but taken by him in meaning to thaw, to warm oneself; Müller Pāḷi Gramar 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 Skt. 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 Miln 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 Jāt 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); Jāt III 435 (preterit āsumhi, gloss khipi).
:: Āsuṁ 3rd plural preterit of atthi.
:: Ātaṅka [etymology uncertain; Skt. ātaṅka] illness, sickness, disease MN I 437; SN III 1; Snp 966 (°phassa, cf. Mahāniddesa 486). Frequently in compound appātaṅka freedom from illness, health (cf. appābādha) DN I 204; III 166; AN III 65, 103; Miln 14. — feminine abstract appātaṅkatā MN I 124.
:: Ātaṅkin (adjective) [from ātaṅka] sick, ill Jāt V 84 (= gilāna commentary).
:: Ātapa [ā + tapa] 1. sun-heat Snp 52; Jāt 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 Jāt III 447.
:: Ātappa (neuter) [Sanskrit °ātāpya, from ātāpa] ardour, zeal, exertion DN I 13; III 30f., 104f., 238f.; MN III 210; SN II 132, 196f.; AN I 153; III 249; IV 460f.; V 17f.; Snp 1062 (= ussāha ussoḷhi thāma etc. Cullaniddesa §122); Jāt 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 Jāt V 69 (°rūpa = sukkha-sarīra commentary).
:: Ātāpa [ā + tāpa from tap; cf. tāpeti] glow, heat; figurative ardour, keen endeavour, or perhaps better "torturing, mortification" Miln 313 (cittassa ātāpo paritāpo); Peta Vatthu Commentary 98 (viriya°). cf. ātappa and ātāpana.
:: Ātāpana (neuter) [ā + tāpana] tormenting, torture, mortification MN I 78; AN I 296 (°paritāpana); II 207 (the same); past participle 55 (the same); Vism 3 (the same).
:: Ātāpeti [ā + tāpeti] to burn, scorch; figurative to torment, inflict pain, torture MN I 341 (+ paritāpeti); SN IV 337; Miln 314, 315.
:: Ātāpin (adjective) [from ātāpa, cf. BHS ātāpin Avadāna-śataka I 233; II 194 = Divyāvadāna 37; 618] ardent, zealous, strenuous, active DN III 58, 76f., 141 (+ sampajāna), 221, 276; MN I 22, 56, 116, 207, 349; II 11; III 89, 128, 156; SN 113, 117f., 140, 165; II 21, 136f.; III 73f.; IV 37, 48, 54, 218; V 165, 187, 213; AN II 13f.; III 38, 100f.; IV 29, 177f., 266f., 300, 457f.; V 343f.; Snp 926; Mahāniddesa 378; Iti 41, 42; Vibhaṅga 193f.; Miln 34, 366; Vism 3 (= viriyavā); Dhp 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 SN II 195f.; AN II 13; Iti 27 (+ anottappin).
:: Āthabbaṇa (neuter) [= athabbaṇa, q.v.] the Atharva Veda as a code of magic working formulas, witchcraft, sorcery Snp 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 (?) AN I 93; IV 63f. (varia lectio ati° which is perhaps to be preferred).
:: Ātu [dialectical] father MN 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 Snp 782 (= attānaṁ Paramatthajotikā II 521), 888, 918; locative ātume Peta Vatthu II 1311 (= attani commentary).
:: Ātura (adjective) [Sanskrit ātura, cf. BHS ātura, e.g. Jātakamala 3170] ill, sick, diseased; miserable, affected SN III 1 (°kāya); AN I 250; Snp 331; Vimāna Vatthu 8314 (°rūpa = abhitunna-kāya Vimāna Vatthu 328); Jāt 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; Miln 139, 168; Dhp I 31 (°rūpa); Peta Vatthu Commentary 160, 161; Vimāna Vatthu 77; Saddhammopāyana 507. Used by commentators as synonym of aṭṭo, e.g. At Jāt IV 293; Paramatthajotikā II 489. — anātura healthy, well, in good condition SN III 1; Dhp 198.
:: Āṭa [etymology? cf. Skt. āṭi Turdus Ginginianus, see Abhidh-r-m page 148] a kind of bird Jāt VI 539 (= dabbimukha commentary).
:: Āṭaviya is to be read for aṭaviyo (q.v.) at Jāt VI 55 [= Skt. 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 Thera 519; Snp 256.
:: Āvahanaka (adjective/noun) [= āvahana] one who brings Vimāna Vatthu 114 (sukhassa).
:: Āvahati [ā + vahati] to bring, cause, entail, give SN I 42 = Snp 181, 182 (āvahāti sukhaṁ metri causā); Jāt III 169; V 80; Snp 823; present participle °amāna).
:: Āvajati [ā + vajati, vraj] 1. to go into, to or towards Jāt III 434; IV 49, 107. 2. to return, come back Jāt V 24, 479.
:: Āvajjana (neuter) [from āvajjati, cf. BHS 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; Jāt II 243; Vibhaṅga 320; Miln 102f.; Vism 432; Sumaṅgalavilāsinī I 271.
:: Āvajjati [not with Senart Mahāvastu 377 = ava + dhyā, but = Skt. āvṛṇakti ā + vṛj, with present active āvajjeti = Skt. āvarjayati] 1. to reflect upon, notice, take in, advert to, catch (a sound), listen Jāt I 81; II 423; V 3; Miln 106. 2. to remove, upset (a vessel), pour out Vinaya I 286 (kumbhiṁ); Jāt II 102 (gloss āsiñcati). — causative āvajjeti (q.v.).
:: Āvajjeti [causative of āvajjati 1. to turn over, incline, bend MN III 96; Jāt 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. — Jāt I 69, 74, 81, 89, 108, 200; Miln 297; Dhp II 96; Peta Vatthu Commentary 181 (= manasikaroti). 3. to cause to yield AN III 27 (perhaps better āvaṭṭ°). Past participle āvajjita (q.v.).
:: Āvajjita [past participle of āvajjeti cf. BHS āvarjita, e.g. Divyāvadāna 171; Jtm 221] — bent, turned to, inclined; noticed, observed Miln 297; Vism 432 (citta); Saddhammopāyana 433.
:: Āvajjitatta (neuter) [abstract from āvajjita] inclination of mind, observation, paying attention Paṭisambhidāmagga II 27f.
:: Āvalī (feminine) [cf. Skt. āvalī and see valī] a row, range Jāt V 69; Sumaṅgalavilāsinī I 140.
:: Āvapana (neuter) [from āvapati] sowing, dispersing, offering, depositing, scattering Jāt I 321.
:: Āvapati [a + vap] to give away, to offer, to deposit as a pledge Miln 279.
:: Āvara (adjective) [from ā + vṛ] obstructing, keeping off from Jāt V 325 (so to be read in ariya-magg-āvara).
:: Āvaraṇa (adjective/noun) [from ā + vṛ, cf. āvarati; BHS 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); DN I 246 (synonym of pañca nīvaraṇāni); SN V 93f.; AN III 63; Jāt I 78 (an°); V 412 (nadiṁ °ena bandhāpeti to obstruct or dam off the river); Snp 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; Miln 21 (dur° hard to withstand or oppose). — dant° "screen of the teeth", lip Jāt IV 188; VI 590.
:: Āvaraṇatā (feminine) [abstract from āvaraṇa] keeping away from, withholding from AN III 436.
:: Āvaraṇīya (adjective) [gerundive from āvarati], MN I 273; an° not to be obstructed, impossible to obstruct MN III 3; Miln 157.
:: Āvarati [ā + vṛ, cf. āvuṇāti] to shut out from (ablative), hold back from, refuse, withhold, obstruct MN I 380 (dvāraṁ); Snp 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); SN I 94, 229; IV 329; Snp 287, 672; Jāt IV 396; VI 425; past participle 51; Miln 279.
:: Āvasati [ā + vas] to live at or in, to inhabit, reside, stay MN II 72; SN I 42; Snp 43, 805, 1134; Mahāniddesa 123, 127; Cullaniddesa §133; Jāt 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) MN I 460; SN II 50; Jāt I 206.
:: Āvatta2 (neuter) [Sanskrit āvarta, of ā + vṛt, cf. āvaṭṭa] winding, turn, bent Jāt I 70 (in a river); Nettipakaraṇa 81 (varia lectio āvaṭṭa°), 105 (°hārasampāta).
:: Āvattaka (adjective) [āvatta + ka] turning, in dakkhiṇ° turning to the right, dextrorsal DN II 18; cf. dakkhiṇāvatta at Sumaṅgalavilāsinī I 259.
:: Āvattana (adjective/noun) [Sanskrit āvartana] turning; turn, return Nettipakaraṇa 113; Miln 251.
:: Āvattanin (adjective) [from āvattana] turning round or back Thera 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; MN I 460; SN II 231; IV 191; Snp page 92 (= osakkati Paramatthajotikā II 423); Udāna 21; past participle 66; Miln 246. Past participle āvatta (q.v.). cf. āvaṭṭati.
:: Āvatthika (adjective) [ā + vatthika] befitting, original, inherent (one of the four kinds of nomenclature) Vism 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 DN I 156; III 132; SN V 346, 357, 376, 406; MN I 91; Sumaṅgalavilāsinī I 313.
:: Āvaṭa [Sanskrit āvṛta, past participle of ā + vṛ] covered, veiled, shut off against, prohibited DN I 97, 246; MN I 381 (°dvāra); Jāt VI 267. — anāvaṭa uncovered, unveiled, exposed, open DN I 137 (°dvāra); III 191 (°dvāratā); SN I 55; Jāt V 213; Peta Vatthu III 64; Miln 283. cf. āvuta2 and vy°.
:: Āvaṭṭa (adjective/noun) [Sanskrit āvarta, ā + vṛt] 1. turning round, winding, twisting MN I 382; SN I 32 (dvi-r-ā° turning twice); Jāt II 217; Paramatthajotikā II 439 (°gaṅgā). 2. turned, brought round, changed, enticed MN I 381; Dhp II 153. 3. An eddy, whirlpool, vortex MN I 461 = AN II 123 (°bhaya); Miln 122, 196, 377. 4. circumference Jāt V 337; Dāṭhāvaṁsa V 24; Dhp III 184.
:: Āvaṭṭana (neuter) [from ā + vṛt, cf. āvaṭṭa 2 and āvaṭṭanin] turning, twisting; enticement, snare, temptation Jāt III 494; Dhp 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 MN I 375, 381; AN II 190; Jāt 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 Vism 504.
:: Āvaṭṭeti [ā + vatteti, causative of vṛt, cf. BHS āvartayati to employ spells Divyāvadāna 438] — to turn round, entice, change, convert, bring or win over MN I 375, 381, 383, 505; AN III 27; Sumaṅgalavilāsinī I 272.
:: Āvaṭṭin (adjective/noun) [from āvaṭṭa instead of āvaṭṭana] only at MN 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 DN I 99; Jāt VI 363; Paramatthajotikā II 273, 448; Dhp IV 7. Often in compound ā° vivāha(ka) literally leading to (one's home) and leading away (from the bride's home), wedding feast DN III 183 (°ka); Jāt I 452; Vimāna Vatthu 109, 157. (varia lectio °ka).
:: Āvāhana (neuter) [ā + vāhana, of vah] 1. = āvāha, i.e. marriage, taking a wife DN 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 Jāt 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 Dhp I 177 (read for āvāsa?), 178.
:: Āvāra [Sanskrit āvāra, from ā + vṛ] warding off, protection, guard Jāt 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, SN IV 298; Nettipakaraṇa 99.
:: Āvāsa [Sanskrit āvāsa; ā + vas] sojourn, stay, dwelling, living; dwelling-place, residence Vinaya I 92; DN III 234; SN IV 91; AN II 68, 168; III 46, 262; Snp 406; Dhp 73 (cf. Dhp II 77); Mahāniddesa 128; Jāt VI 105; Dhammasaṅgani 1122; past participle 15, 19, 57; Paramatthajotikā I 40; Dhp 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 AN IV 345; Jāt 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. Vism 90f. -sappāyatā suitability of residence Vism 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.; MN I 473; AN I {100} 236; III 261f., 366; Jāt IV 310; Peta Vatthu IV 84 (= nibaddha-vasanaka Peta Vatthu Commentary 267).
:: Āvāṭa [etymology?] a hole dug in the ground, a pit, a well DN I 142 (yaññ°); Jāt I 99, 264; II 406; III 286; IV 46 (caturassa); VI 10; Dhp I 223; Vimāna Vatthu 63; Peta Vatthu Commentary 225.
:: Āvedha [cf. Skt. āviddha, ā + past participle of vyadh] piercing, hole, wound Jāt 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 Jāt II 9 (+ nibbedhikā, varia lectio for both ṭh).
:: Āvelita (-ḷ-?) [past participle of ā + vell, cf. āveḷa and BHS āviddha curved, crooked Avadāna-śataka I 87, Lalitavistara 207] — turned round, wound, curved Jāt VI 354 (°siṅgika with curved horns, varia lectio āvellita).
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:: Āveḷa (adjective and °ā feminine) [not with Müller Pāḷi Gramar 10, 30, 37 = Skt. 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 Jāt 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 Jāt 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.); Jāt I 490 (°saṅgha-kammāni).
:: Āveṇika (adjective) [from āveṇi; cf. BHS āveṇika Avadāna-śataka I 14, 108; Divyāvadāna 2, 182, 268, 302] special, extraordinary, exceptional SN IV 239; AN V 74f.; Vism 268; Vimāna Vatthu 112 (°bhāva peculiarity, specialty), Paramatthajotikā I 23, 35.
:: Āveṇiya (adjective) = āveṇika Vinaya I 71; Jāt IV 358; VI 128.
:: Āvesana (neuter) [from āvisati] entrance; workshop; living-place, house Vinaya II 117 (°vitthaka, meaning?); MN II 53; Peta Vatthu II 915.
:: Āveṭhana (neuter) [ā + veṭhana, veṣṭ] rolling up, winding up or round, figurative explanation Miln 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 Jāt 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 AN V 350, 353; Peta Vatthu II 716 = Dhp 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 DN III 121; Snp 84, 85, 349; Jāt V 457; past participle 57; Vimāna Vatthu 79, 150; -bhavati (°bhoti) to become visible or evident, to be explained, to get clear Jāt I 136; Vism 287 (future āvibhavissati); Dhp II 51, 82; -bhāva appearance, manifestation DN I 78; AN III 17; Jāt II 50, 111; Vism 390f. (revelation, opposite tirobhāva). cf. pātur.
:: Āviddha [past participle of āvijjhati 2, cf. BHS āviddha in meaning curved, crooked Avadāna-śataka I 87 Lalitavistara 207] — whirling or spinning round, revolving; swung round, set into whirling motion Jāt 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 Dhp 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; Jāt 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?); Vism 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 Dhp 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 Jāt I 153 (khettaṁ), 170 (pokkharaṇiṁ); Sumaṅgalavilāsinī I 245 (nagaraṁ bahi avijjhitvā round the outer circle of the town). Ordinarily = go round (accusative) at Jāt IV 59 (chārika-puñjaṁ). 2. [as in literal Sanskrit] to swing round, brandish, twirl, whirl round Vinaya III 127 (daṇḍaṁ āviñji); MN III 141 (matthena āviñjati to churn); Jāt I 313; V 291 (cakkaṁ, of a potter's wheel); Paramatthajotikā II 481 (Text āviñj°, varia lectio āvijjh°; see āracaya°); Dhp II 277 (āviñchamāna Text; varia lectio āsiñciy°, āvajiy°, āgañch°). 3. to resort to, go to, approach, incline to SN IV 199 (Text āviñch°; varia lectio avicch° and āviñj°); Nettipakaraṇa 13. 4. to arrange, set in order Jāt II 406. 5. to pull (?) AN 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 AN I 9; III 233; Jāt V 16, 90 (ābila); Mahāniddesa 488 (+ luḷita), 489; Therīgāthā Commentary 251; Sumaṅgalavilāsinī I 226. More frequent as anāvila undisturbed, clean, pure, serene DN I 76; SN III 83; IV, 118; AN I 9; III 236; Snp 160; Dhp 82, 413; Jāt III 157; Miln 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 Miln 259 (+ luḷati).
:: Āvilatta (neuter) [abstract from āvila] confusion, disturbance, agitation Snp 967; Mahāniddesa 488.
:: Āvisati [ā + vīś] to approach, to enter Vinaya IV 334; Snp 936 (preterit āvisi); Jāt IV 410, 496; Vism 42.
:: Āvudha (neuter) [Vedic āyudha, from ā + yudh to fight] an instrument to fight with, a weapon, stick etc. DN III 219; MN II 100; AN IV 107, 110; Snp 1008; Jāt I 150; II 110; III 467; IV 160, 283, 437; Cullaniddesa on Snp 72; Miln 8, 339; Dhp 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 Jāt I 430; III 35; V 145; VI 105. — causative II āvuṇāpeti Jāt 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; DN I 151, 157; II 8; Paramatthajotikā II 227; Dhp I 9; II 93; Peta Vatthu Commentary 12, 13, 38, 208.
:: Āvuta1 [past participle of āvuṇāti in meaning of Skt. āvayati, the corresponding Skt. form being ā + uta = ota] 1. strung upon, tied on, fixed onto DN I 76 (suttaṁ); II 13 (the same); AN I 286 (tantāvutaṁ web); Jāt III 52 (valliyā); VI 346 (suttakena); Sumaṅgalavilāsinī I 94 (°sutta). 2. impaled, stuck on (sūle on the pale) Jāt I 430; III 35; V 497; VI 105; Peta Vatthu Commentary 217, 220.
:: Āvuta2 = āvaṭa (see āvuṇāti and āvuta1) covered, obstructed, hindered Iti 8 (mohena); also in phrase āvuta nivuta ophuta etc. Mahāniddesa 24 (-ṭ-) = Cullaniddesa §365 = Sumaṅgalavilāsinī I 59.
:: Āvuttha [past participle of āvasati] inhabited DN II 50 (an°); SN 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 MN III 93. 2. tax Jāt V 113. 3. income, earning, profit, gain (opposite vaya loss) AN IV 282 = 323; Snp 978; Jāt 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") Jāt VI 281.
-kammika a treasurer Dhp I 184; -kusala clever in earnings Nettipakaraṇa 20; -kṣalla proficiency in money making DN 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 DN I 74 (= āga mana-magga Sumaṅgalavilāsinī {105} 1.78); MN II 15; AN II 166; (figurative) revenue income, money Paramatthajotikā II 173.
:: Āyamati [ā + yam] to stretch, extend, stretch out, draw out Miln 176, usually in stereotype phrase piṭṭhi me āgilāyati tam ahaṁ āyamissāmi "my back feels weak, I will stretch it" Vinaya II 200; DN III 209; MN I 354; SN IV 184; Jāt I 491. Besides this in commentaries e.g. Jāt III 489 (mukhaṁ āyamituṁ).
:: Āyanā (feminine) [?] at as 259 and Vism 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 SN II 182; AN III 58; Dhp 345; Jāt IV 416; V 81; Vimāna Vatthu 845 (an°? cf. the rather strange explanation at Vimāna Vatthu 335).
:: Āyasakya (neuter) dishonour, disgrace, bad repute AN IV 96; Jāt V 17; Vimāna Vatthu 110; usually in phrase °ṁ pāpuṇāti to fall into disgrace Thera 292; Jāt II 33 = 271; III 514. [Buddhaghosa on AN 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). Iti 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 Snp 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) DN III 73 (ñātikkhaya, prolonged or heavy?); MN I 178 (dīghato ā°; tiriyañ ca vitthata); Jāt 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 Jāt III 438.
-agga having its point (end) stretched forward, i.e. in the future (see āyati) Iti 15, 52; -paṇhin having long eye-lashes (one of the signs of a Mahāpurisa) DN II 17 = III 143; -pamha a long eye-lash Theri 384 (= dīghapakhuma Therīgāthā Commentary 250).
:: Āyataka (adjective) [= āyata] 1. long. extended, prolonged, kept up, lasting Vinaya II 108 (gītassara); AN III 251 (the same); Jāt I 362. 2. sudden, abrupt, instrumental °ena abruptly Vinaya II 237.
:: Āyatana (neuter) [Sanskrit āyatana, not found in the Vedas; but frequent in BHS From ā + yam, cf. āyata. The plural is āyatanā at SN 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 Vism 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") DN III 241, 279 (vimutti°); SN II 41, 269; IV 217; V 119f., 318.f.; AN III 141 (ariya°); V 61 (abhibh°, q.v.) Snp 406 (rajass° "haunt of passion" = rāgādi-rajassa uppatti-deso Paramatthajotikā II 381); Jāt I 80 (raj°). Frequently in phrase araññ° a lonely spot, a spot in the forest Jāt 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° AN V 46f., 60; Paṭisambhidāmagga I 28; titth° AN I 173, 175; Vibhaṅga 145, 367; sipp° (art, craft) DN I 51; Cullaniddesa §505; Vibhaṅga 324, 353; cf. an° non-exertion, indolence, sluggishness Jāt 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: DN II 302f.; III 102, 243; AN III 400; V 52; Snp 373 (cf. Paramatthajotikā II 366); Paṭisambhidāmagga I 7, 22, 101, 137; II 181, 225, 230; Dhammasaṅgani 1335; Vibhaṅga 401f.; Nettipakaraṇa 57, 82; Vism 481; Therīgāthā Commentary 49, 285. Of these six are mentioned at SN I 113, II 3; IV 100, 174f.; Iti 114; Vibhaṅga 135f., 294; Nettipakaraṇa 13, 28, 30; Vism 565f. Other sets of ten at Nettipakaraṇa 69; of four at DN II 112, 156; of 2 at DN II 69. — Here also belongs ākāsānañcāyatana- ānañcaññ° etc. (see under ākāsa etc. and sub voce), e.g. At DN I 34f., 183; AN IV 451f.; Vibhaṅga 172, 189, 262f.; Vism 324f. — Unclassified passages: MN I 61; II 233; III 32, 216, 273; SN I 196; II 6, 8, 24, 72f.; III 228; IV 98; V 426; AN I 113, 163, 225; III 17, 27, 82, 426; IV 146, 426; V 30, 321, 351, 359; Mahāniddesa 109, 133, 171, 340; Jāt I 381 (paripuṇṇa°); Vibhaṅga 412f. (the same).
-uppāda birth of the āyatanas (see above 3) Vinaya I 185; -kusala skilled in the ā. MN III 63; -kusalatā skill in the spheres (of sense) DN 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) SN IV 126 (phass° Niraya and sagga).
:: Āyati (feminine) [from ā + yam, cf. Skt. āyati] "stretching forth", extension, length (of time), future. Only (?) in accusative āyatiṁ (adverb) in future Vinaya II 89, 185; III 3; Snp 49; Iti 115 (Text reads āyati but cf. page 94 where Text āyatiṁ, varia lectio āyati); Jāt I 89; V 431; Sumaṅgalavilāsinī I 236.
:: Āyatika (adjective) [from last] future SN 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 Jāt V 395 (°mana = ussukka mana commentary). 2. striven after, pursued Jāt I 341. 3. dependent on Vism 310 (assāsa-passāsa°); Nettipakaraṇa 194; Saddhammopāyana 477, 605.
:: Āyācaka (adjective/noun) [from ā + yāc] one who begs or prays, petitioner Miln 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 AN I 88; III 47; Jāt I 169 = V 472.
:: Āyācati [ā + yāc, cf. BHS āyācate Divyāvadāna 1.] 1. to request, beg, implore, pray to (accusative) Vinaya III 127; DN I 240; Peta Vatthu Commentary 160. 2. to make a vow, to vow, promise AN I 88; Jāt I 169 = V 472; I 260; II 117, — past participle āyācita (q.v.).
:: Āyācita [past participle of āyācati] vowed, promised Jāt I 169 (°bhatta Jāt Name).
:: Āyāga [ā + yāga of yaj] sacrificial fee, gift; (masculine) recipient of a sacrifice or gift (deyyadhamma) Snp 486 (= deyyadhammānaṁ adhiṭṭhāna-bhūta Paramatthajotikā II 412); Thera 566; Jāt VI 205 (°vatthu worthy objact of sacrificial fees).
:: Āyāma [from ā + yam, see āyamati] 1. (literal) stretching, stretching out, extension Vinaya I 349 = Jāt 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 (—°): Jāt I 7, 49 (°ato tīṇi yojanasatāni, vitthārato aḍḍhatiyāni); III 389; Miln 17 (ratanaṁ soḷasahatthaṁ āyāmena aṭṭhahatthaṁ vitthārena), 282 (ratanaṁ catuhatthāyāmaṁ); Vism 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); Dhp 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. Skt. āyāsa, etymology?] trouble, sorrow, only negative an° (adjective) peaceful, free from trouble AN IV 98; Thera 1008. [BD: untroubled]
:: Āyāta [past participle of āyāti; cf. BHS 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 SN I 240; Snp 669; Snp page 116 (= gacchati Paramatthajotikā II 463); Jāt IV 410; pv II 1212 (= āgacchati Peta Vatthu Commentary 158); Dhp 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; Jāt III 447 (°vatta, for varia lectio °vanta?). 4. occupation, devotion to, pursuit, exertion DN I 187; Dhp 185 (= payoga-karaṇa Dhp 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; as āe eternity, ā always (cf. ever and aye)] — life, vitality, duration of life, longevity DN III 68, 69, 73, 77; SN III 143 (usmā ca); IV 294; AN I 155; II 63, 66 (addh°); III 47; IV 76, 139; Snp 694, 1019; Iti 89; Jāt I 197 (dīgh°); Vimāna Vatthu 555 (cf. Vimāna Vatthu 247 with its definition of divine life as comprising 36,000,000 years); Vism 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; DN III 146; SN IV 275f.; AN I 115; III 33; IV 242, 396; Peta Vatthu II 959 (= jīvitaṁ Peta Vatthu Commentary 136).
-ūhā see āyūhā; -kappa duration of life Miln 141; Dhp I 250; -khaya decay of life (cf. jīvita-k-khaya) DN I 17 (cf. Sumaṅgalavilāsinī I 110); III 29; -pamāṇa span or measure of life time DN II 3; AN I 213, 267; II 126f.; IV 138, 252f., 261; V 172; past participle 16; Vibhaṅga 422f.; Paramatthajotikā II 476; -pariyanta end of life Iti 99; Vism 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 DN II 106; MN I 295f.; SN II 266; AN IV 311f.; Udāna 64; Jāt IV 215; Miln 285; Vism 292; Dhp I 129; Peta Vatthu Commentary 210. cf. BHS āyuḥ-saṁskāra Divyāvadāna 203.
:: Āyudha is the Vedic form of the common Pāḷi form āvudha weapon, and occurs only spuriously at DN I 9 (varia lectio āvudha).
:: Āyuka (—°) (adjective) [from āyu] — being of life; having a life or age AN 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 AN IV 240; Peta Vatthu Commentary 27; appāyuka AN IV 247; Peta Vatthu Commentary 103; both at Vism 422. In phrase vīsati-vassasahassāyukesu manussesu at the time when men lived twenty-thousand years DN II 5-12 (see Table at DB II 6); Dhp II 9; Peta Vatthu Commentary 135; dasa-vassasahassāyukesu manussesu (ten-thousand years) Peta Vatthu Commentary 73; cattāḷīsa° Dhp I 103; catusaṭṭhi-kappāyukā subhakiṇhā Vism 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 AN III 145 dhamma).
:: Āyuta (adjective) [Sanskrit ayuta, past participle of ā + yu, yuvati] 1. connected with, endowed, furnished with Thera 753 (dve pannarasāyuta due to twice fifteen); Snp 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 Jāt 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 SN I 67.
:: Āyuttaka (adjective/noun) [āyutta + ka] one who is devoted to or entrusted with, a trustee, agent, superintendent, overseer Jāt I 230 (°vesa); IV 492; Dhp I 101, 103, 180.
:: Āyuvant (adjective) [from āyu] advanced in years, old, of age Thera 234.
:: Āyūhaka (adjective) [from āyūhati] keen, eager, active Miln 207 (+ viriyavā).
:: Āyūhana (adjective/noun) [from āyūhati] 1. endeavouring, striving, Paṭisambhidāmagga I 10f., 32, 52; II 218; Vism 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 SN I 1 (present participle anāyūhaṁ unstriving), 48; Jāt VI 35 (= viriyaṁ karoti commentary), 283 (= vāyamati commentary). 2. to be keen on (with accusative), to cultivate, pursue, do Snp 210 (= karoti Paramatthajotikā II 258); Miln 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 Miln 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; DN II 55; SN II 92; III 137; IV 158; AN II 211; Dhp 345; Dhp IV 55.
-pādukā a slipper out of b. grass Dhp III 451; -lāyaka cutter or reaper of grass SN III 155; AN III 365.
:: Babbhara [onomatopoetic, cf. Skt. 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 MN I 128. — cf. also Pāḷi mammana and sarasara.
:: Babbu (and °ka) [Epic Skt. babhruka a kind of ichneumon; Vedic babhru brown, cf. Latin fiber = beaver, further connection "bear," see Walde, Latin Wörterbuch sub voce fiber] a cat Jāt I 480 (= biḷāra commentary) = Dhp 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 AN I 130 = Puggalapaññatti 32; AN III 76; Vinaya IV 76; Jāt III 21; as 320 (cited among examples of acrid flavours); Vimāna Vatthu 186. Spelling padara for b° at Jāt IV 363; VI 529.
-aṭṭhi kernel of the j. Paramatthajotikā II 247; -paṇḍu light yellow (fresh) jujube-fruit AN 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. Skt. badarī] the jujube tree Jāt 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) DN III 87 = Vism 418; Buddhaghosa says (see DB III 84) "a beautiful creeper of sweet taste."
:: Baddha1 [past participle of bandhati] 1. bound, in bondage MN I 275; SN I 133; IV 91; Snp 957 (interpreted as "baddhacara" by Mahāniddesa 464); Dhp 324. 2. snared, trapped Jāt 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 Snp 773 (bhavasāta°, cf. Mahāniddesa 30). 6. put together, kneaded, made into cakes (of meal) Jāt III 343; V 46; VI 524. 7. bound together, linked, clusterd Dhp I 304 kaṇṇika° (of thoughts). 8. set, made up (of the mind) Dhp 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) Jāt IV 279, 415 (varia lectio bandhana°); -vera having contracted an enmity, hostile, bearing a grudge Dhp 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 MN Irish bodar] deaf Vinaya I 91, 322; Thera 501 = Miln 367; Jāt I 76 (jāti°); V 387; VI 7; Dhp I 312. See also mūga.
-dhātuka deaf by nature Jāt II 63; IV 146; Dhp I 346.
:: Bahala (adjective) [cf. Classical Skt. bahala and Vedic bahula] dense, thick Vinaya II 112; Jāt I 467 (°palāpa-tumba a measure thickly filled with chaff); II 91; Miln 282; Vism 257 (°pūva, where Paramatthajotikā I 56 omits bahala), 263 (opposite tanuka); Paramatthajotikā I 62 (°kuthita-lākhā thickly boiled, where in the same passage Vism 261 has accha-lākhā, i.e. clear); Dhp IV 68; Vimāna Vatthu 162 (= aḷāra). — subahala very thick Miln 258 (rajojalla).
:: Bahalatta (neuter) [abstract from bahala] thickness, swollen condition, swelling Jāt 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 Jāt V 65] outside: 1. (adverb) Jāt I 361 (°dvāre-gāma a village outside the city gates); Peta Vatthu I 102; Dhp III 118; Peta Vatthu Commentary 24, 61. 2. (preposition) with accusative (direction to) Jāt I 298 (°gāmaṁ); with locative (place where) °dvāra-koṭṭhake outside the gate MN II 92; AN III 31; °nagare outside the city Jāt II 2; Peta Vatthu Commentary 39. 47; °vihāre outside the monastery Dhp 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 Vism 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) DN I 16; II 110; SN I 169; III 47, 103; IV 205; V 157; Vinaya III 113 (°rūpa opposite ajjhatta-rūpa: Snp 203; Sammohavinodanī 260 (kāye); Dhp 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 Vism 430f.; cf. Dhammasaṅgani 1049. — The phrase "ito bahiddhā" refers to those outside the teaching of the Buddha ("outside this our doctrine"), e.g. At DN I 157; SN I 133; AN 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 Dhp 166; nominative plural bahavo Vinaya III 90; Dhp 307, and bahū Dhp 53; Jāt IV 366; V 40; VI 472; Buddhavaṁsa 2, 47; Peta Vatthu IV 14; Mahāvaṁsa 35, 98; Peta Vatthu Commentary 67; neuter plural bahūni Snp 665, 885; genitive dative bahunnaṁ SN I 196; Snp 503, 957, and bahūnaṁ Jāt V 446; Kathāvatthu 528 (where the same passage MN I 447 reads bahunnaṁ); instrumental bahūhi Peta Vatthu Commentary 241; locative bahūsu Peta Vatthu Commentary 58. — neuter nominative bahu Dhp 258; bahuṁ Peta Vatthu Commentary 166, and bahud in combination bahud-eva (d may be euphonic) Jāt I 170; Buddhavaṁsa XX 32. As neuter noun bahuṁ a large quantity AN II 183 (opposite appaṁ); ablative bahumhā Jāt V 387. As adverb bahu so much Peta Vatthu II 1311. — compairative ba hutara greater, more, in greater number AN I 36 (plural bahutarā, opposite appakā); II 183; SN V 457, 466; Jāt II 293; VI 472; Peta Vatthu II 117; Miln 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 Jāt I 398 (besides ba hutthika); bahu-amaccā Jāt 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 MN II 94; AN I 107; II 75, 85; Miln 65; Saddhammopāyana 89 (cf. 77); -āyāsa (bahu°) great trouble Theri 343; -(i)tthika (bahutthika) having many women Vinaya II 256; SN II 264; -ūdaka containing much water Jāt III 430 (feminine bahūdikā and bahodikā); -ūpakāra of great service, very helpful, very useful SN IV 295; V 32; MN III 253; Iti 9; Vinaya V 191; Jāt I 121; Peta Vatthu IV 156; Peta Vatthu Commentary 114; -odaka (bavh°) = °ūdaka Thera 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 DN II 76; Vinaya I 71; SN II 215; AN III 116; Sumaṅgalavilāsinī I 237; -kāra (a) favour Dāṭhāvaṁsa IV 39 (b) doing much, of great service, very helpful MN I 43, 170; AN I 123, 132; II 126; SN V 67; Peta Vatthu II 1219; Jāt IV 422; Miln 264; -kāratta service, usefullness Paramatthajotikā I 91; -kicca having many duties, very busy Vinaya I 71; DN I 106; II 76; SN II 215; AN III 116; Sumaṅgalavilāsinī I 237; -khāra a kind of alkali (product of vegetable ash) Jāt VI 454; -jañña see bāhu°; -jana a mass of people, a great mulitude, a crowd, a great many people DN I 4; Iti 78; Jāt 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. DN I 47, explained at Sumaṅgalavilāsinī I 143 by "assutavā andha-bāla puthujjana"; Dhp 320 (bahujjana), explained at Dhp IV 3 by "lokiya-mahājana "; -jāgara very watchful Dhp 29 (= mahante sativepulle jāgariye ṭhita Dhp I 262);Snp972 (cf. Mahāniddesa 501); -Jāta growing much, abundant Jāt VI 536; -ṭhāna (-cintin) of far-reaching knowledge, whose thoughts embrace many subjects Jāt 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; AN II 34; Iti 87; -(p)phala rich in fruitSnp1134, 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 AN III 254, 257; Dhp 227; -bhāva largeness, richness, abundance Dhp II 175; -bherava very terrible AN II 55; -maccha rich in fish Jāt III 430; -mata much esteemed, venerable Cariyāpiṭaka page 30, note 7; Peta Vatthu Commentary 117; -manta very tricky Dhp II 4 (varia lectio māya); -māna respect, esteem, veneration Jāt I 90; Peta Vatthu Commentary 50, 155, 274; -māya full of deceit, full of tricks Jāt V 357 (cf. °manta); -vacana (technical term in grammar) the plural number Jāt IV 173; Peta Vatthu Commentary 163; -vāraka the tree Cordia myxa Abhidhānappadīpikā 558; -vighāta fraught with great pain Theri 450; -vidha various, multiform Cp, page 36, verse 3; Pañca-g 37; -sacca see bāhu°; -(s)suta having great knowledge, very learned, well taught DN I 93, 137; III 252, 282; Jāt I 199; IV 244; AN I 24; II 22, 147, 170, 178; III 114; Snp 58 (see Cullaniddesa §457); Iti 60, 80; Thera 1026; Dhp 208; Vinaya II 95; Jāt I 93; Miln 19; Therīgāthā Commentary 274, 281; Paramatthajotikā II 109, 110.
-(s)sutaka of great knowledge (ironical) DN I 107 (see DB I 132).
:: Bahudhā ￼ (adverb) [from bahu, cf. Vedic bahudhā] in many ways or forms SN V 264 (hoti he becomes many), 288; MN I 34; Snp 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 Jāt 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); Dhp II 175. — neuter bahukaṁ plenty, abundance AN II 7 = Puggalapaññatti 63; Vism 403 (opposite thokaṁ). compare bahukataraṁ more Jāt II 88 (varia lectio bahutaraṁ).
:: Bahukkhattuṁ (adverb) [bahu + khattuṁ, like sattakkhattuṁ, ti° etc.] many times Miln 215.
:: Bahula1(adjective) [usually —° , as °— only in compound °ājīva] much, abundant, neuter abundance (°—); full of, rich in, figurative given to, intent on, devoted to DN II 73; SN I 199, 202; AN III 86 (pariyatti°), 432 (āloka°); IV 35; Iti 27, 30; Jāt IV 5 (vināsa°), 22; Peta Vatthu Commentary 80 (chārikaṅgāra°). — sayana° "particular in one's choice of resting place" Miln 365 neuter bahulaṁ (—°) in the fullness of, full of SN III 40 (nibbidā°). The combined form with karoti (and kamma) is bahulī° (q.v.). cf. bāhulla.
-ājīva living in abundance (opposite lūkhājīvin) DN III 44, 47.
:: Bahula2 (neuter) [= bBahula] name of a lucky die Jāt 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 SN II 264; IV 200, 322; V 259; AN I 6; Vism 267 (= punappunaṁ kata); °katatta (neuter) practice DN II 214; °kamma continuous practice, an act often repeated MN I 301; as 406 (= punappuna-karaṇa); °karoti to take up seriously, to practise, devote oneself to (accusative) MN I 454; AN I 275; III 79; SN IV 322; Dhp III 356 (sevati + b.); Sammohavinodanī 291; °kāra zealous exercise, practice MN III 25f. (tab-bahulī° to this end).
:: Bahuso (adverb) [cf. Skt. bahuśaḥ] repeatedly Peta Vatthu Commentary 107.
:: Bahutta (neuter) [cf. Skt. bahutvaṁ] multiplicity, manifoldedness Sammohavinodanī 320 (cetanā°).
:: Bahūta (adjective) [for pahūta = Skt. prabhūta] abundant, much Theri 406 (°ratana, so read for bahuta°), 435 (for bahutadhana); Jāt III 425 (bahūtam ajjaṁ "plenty of food"; ajja = Skt. 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. Skt. prabhūtaśaḥ] in abundance Jāt 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 Skt. baka] 1. a crane, heron Cariyāpiṭaka III 10, 2; Jāt I 205 (°suṇikā), 221, 476; II 234; III 252. 2. Name of a dweller in the Brahmā world MN I 326; SN 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 Skt. 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 Vism 260.
:: Bala1 (neuter) [Vedic bala, most likely to Latin de-bilis "without strength" (cf. English debility, Pāḷi dubbala), and Greek βέλτιστος (superlative) = Skt. baliṣṭha the strongest. Dhātupāṭha (273) defines b. with pāṇane. At as 124 bala is understood as "na kampati"] 1. strength, power, force DN II 73; AN I 244; Thera 188; Dhp 109 (one of the four blessings, viz. āyu, vaṇṇa, sukha, bala; cf. Dhp 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 Miln 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 MN III 4; Puggalapaññatti 59, 68; °karaṇin the same DN III 183. — adjective bala strong Jāt V 268, abala weak Snp 770, 1120, dubbala the same SN I 222; Jāt II 154; Mahāniddesa 12; Peta Vatthu Commentary 55; comparative °tara MN I 244, neuter noun abalaṁ weakness SN 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. Snp 212, 623. — Five balāni of women are: rūpabalaṁ, bhoga°, ñāti°, putta°, sīla° SN IV 246-248. The five-fold force (balaṁ pañca-vidhaṁ) of a king Jāt 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° AN III 12; DN II 120; MN II 12, III 296; SN 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. SN V 219, 220; Nettipakaraṇa 31; they are cultivated to destroy the five uddhambhāgiyāni saṁyojanāni SN 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. SN III 96; Paṭisambhidāmagga II 56; Mahāniddesa 13 = 360 = Cullaniddesa §420; Cullaniddesa sub voce satipaṭṭhāna; and passim. [Cf. BHS catvāra ṛddhipādāḥ pañc'endriyāni p. balāni, sapta bodhyaṅgāni etc. Divyāvadāna 208.] Two balāni are specially mentioned AN I 52 (paṭisaṅkhāna-balaṁ and bhāvanā°), also DN 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° AN IV 363f., as given at AN II 141, also the following 3 groups of cattāri balāni: 1. saddhābalaṁ, viriya°, sati°, samādhi°, cf. DN III 229. 2. sati° samādhi, anavajja°, saṅgāha-. 3. paṭisaṅkhāna°, bhāvanā°, anavajja°, saṅgāha-. — For four balāni see also DN 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 AN V 32f.; MN I 69; Cullaniddesa §466; Miln 105, 285; Sammohavinodanī 397. — In a similar setting ten powers are given as consisting in the knowledge of the paṭicca-samuppāda at SN II 27, 28. The balāni of the sāvaka are distinct from those of the Tathāgatha: Kathāvatthu 228f. — There are seven balāni DN 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 DN I 6; Vinaya IV 107, cf. Sumaṅgalavilāsinī I 85; -ānīka (adjective) with strong array Snp 623; Dhp 399 (cf. Dhp IV 164); -kāya a body of troops, an army cf. Fick, Soziale Gliederung page 52 note; (also in BHS e.g. Divyāvadāna 63, 315) AN I 109; IV 107, 110; SN I 58; Jāt I 437 (°ṁ saṁharati to draw up troops); II 76; III 319; V 124; VI 224, 451; Dhp I 393; Puggalapaññatti 249; -koṭṭhaka fortress, camp Jāt I 179; Mahāvaṁsa 25, 29; -(k)kāra application of force, violence Jāt I 476; II 421; III 447; instrumental °ena by force Peta Vatthu Commentary 68, 113; -gumba a serried troop Jāt II 406; -cakka wheel of power, of sovereignty Dīpavaṁsa VI 2; -ṭṭha a military official, palace guard, royal messenger Miln 234, 241, 264, 314; Mahāvaṁsa 34, 17; -da strength-giving SN I 32; Snp 297; -dāyin the same AN II 64; -deva "god of strength" name of the elder brother of Kaṇha Jāt IV 82; Mahāniddesa 89, 92 (Vāsudeva + B.); Vism 233 (the same); -(p)patta grown-strong as 118 (varia lectio phala°); -vāhana troops, an army Jāt 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. Skt. bala: Abhidh-r-m 5, 23; and Pāḷi balākā] a species of carrion crow Jāt V 268; also in compound balaṅkapāda having crow's feet, i.e. spreading feet (perhaps for balāka°?) Jāt 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 MN I 226; and dub° weak MN I 435. cf. balika.
:: Balasata see palasata.
:: Balatā (feminine) [abstract from bala] strength, literally strength-quality MN 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 Jāt II 154.
:: Balavant (balavantu ￼)(adjective) [from bala] strong, powerful, sturdy MN I 244 (purisa) SN I 222; Jāt II 406; Dhp II 208; Vimāna Vatthu 35; Peta Vatthu Commentary 94. Comparative balavatara Miln 131; feminine °a(n)tarī Saddhammopāyana 452. In compounds balava°, e.g. °gavā sturdy oxen MN I 226; °vippaṭisāra deep remorse Peta Vatthu Commentary 14, °balava very strong Jāt 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 Vism 93, and °paccūsa-samaye the same Jāt I 92; Dhp I 26.
:: Balavatā (feminine) [abstract from balavant; cf. Epic Skt. balavattā] strength, force (also in military sense) Jāt II 369 (ārakkhassa b.); Miln 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 Thera 307; Jāt II 363; III 226; Miln 128 (°ānaṁ megha-saddena gabbhāvakkanti hoti); Vism 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 DN II 74 (dhammika); AN IV 17, 19; Snp 223; Mahāvaṁsa 36, 88 (particularly to subordinate divinities, cf. G.C.C. 263); Dhp 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; AN II 68; III 45. 2. tax, revenue (cf. Zimmer, Altind. Leben 166 and Fick, Soziale Gliederung page 75) DN I 135, 142; Jāt I 199 (daṇḍa° fines and taxes), 339; Dhp I 251 (daṇḍa°). 3. Personal name of an Asura DN II 259.
-kamma offering of food to bhūtas, devas and others Jāt 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 Jāt I 384.
-°ṅkatā one who offers (the five) oblations AN II 68; -paṭiggāhaka receiving offerings, worthy of oblations Jāt II 17 (yakkha; interpreted by Fick, Soziale Gliederung 79 as "tax-collector," hardly justified); feminine °ikā AN III 77 (devatā), 260 (the same), cf. BHS balipratigrāhikā devatā Divyāvadāna 1; -pīḷita crushed with taxes Jāt V 98; -puṭṭha a crow (cf. Skt. balipuṣṭa "fed by oblations") Abhidhānappadīpikā 638; -vadda (cf. Skt. 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) SN I 115, 170; IV 163f., 282f.; AN II 108f.; Snp page thirteen (cf. Paramatthajotikā II 137); Dhp 152 = Thera 1025; Jāt I 57; V 104 (sāliyo b. phālena pahaṭo); Vism 284 (in simile of their escape from the ploughman); Dhp 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 Jāt IV 366; V 103f. -haraṇa taking oblations AN V 79 (°vanasaṇḍa).
:: Balika (adjective) [from bala] strong; only in derivation balikataraṁ (comparative) adverb in a stronger degree, more intensely, more Miln 84; and dubbalika weak Therīgāthā Commentary 211. cf. balaka.
:: Balin (adjective) [from bala] strong Thera 12 (paññā°); Vimāna Vatthu 647; Dhp 280; Jāt III 484; VI 147.
:: Balisa and Baḷisa (masculine and neuter) [cf. Skt. baḍiśa] a fish-hook SN II 226 = IV 158 (āmisa-gataṁ b.); Cullaniddesa §374 (kāma°, varia lectio palisa); Jāt I 482f.; III 283; IV 195; V 273f., 389; VI 416; Miln 412; Paramatthajotikā II 114 (in explanation of gaḷa Snp 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 MN I 87; III 164; AN I 47; II 122; Mahāniddesa 154; Cullaniddesa §604; Miln 197; -yaṭṭhi angling rod Dhp III 397.
:: Balī° = bala° in combination with bhū and kṛ, see bala.
:: Balīyati [denominative from bala, cf. BHS balīyati Mahāvastu I 275] to have strength, to grow strong, to gain power, to overpower Snp 770 (= sahati parisahati abhibhavati Mahāniddesa 12, cf. 361); Jāt IV 84 (vv.ll. khalī° and paliyy°; commentary explains by avattharati) = Peta Vatthu II 61 (= balavanto honti vaḍḍhanti abhibhavanti Peta Vatthu Commentary 94); Jāt 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 MN I 364; Puggalapaññatti 66; also spelled dubballa MN I 13. — ablative dubbalyā as adverb groundlessly, without strong evidence Vinaya IV 241 (cf. JPTS 1886, 129).
:: Balya2 [from bāla, cf. Pāḷi and Skt. bālya] foolishness, stupidity Dhp 63 (varia lectio bālya); Jāt III 278 (commentary bālya); Dhp 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) Thera 1104 (translation "abyss-discharged mouth," cf. Ps.B., page 418).
:: Baḷīyakkha [etymology?] a species of birds Jāt VI 539.
:: Bandha (adjective) [cf. Vedic bandha, from bandh] 1. bond, fetter Iti 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 Jāt II 98; V 441, 449; Dhp 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); Jāt V 425, 431 (va°).
:: Bandhana (neuter) [from bandh, cf. Vedic bandhana] 1. binding, bond, fetter Vinaya I 21; DN I 226, 245 (pañca kāmaguṇā); III 176; MN II 44; SN I 8, 24 (Māra°), 35, 40; IV 201f. (fivefold) to bind the king of the Devas or Asuras, 291; Snp 532, 948; Thera 414; Theri 356 (Māra°) Dhp 345f.; Jāt 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); SN III 155 (vetta° ligatures of bamboo; cf. V 51); Snp 44 (gihi°, cf. Cullaniddesa §228: puttā ca dāsī ca); Dhp 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) Jāt II 224 (gāthā°). 4. joining together, union, company Dhp 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; Jāt 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 DN I 72; MN I 75; Vinaya III 151; Jāt III 326; Dhp II 152; Vimāna Vatthu 66; Peta Vatthu Commentary 153; -āgārika prison keeper, head jailer AN II 207.
:: Bandhanīya (adjective) [gerund of bandhati] 1. to be bound or fettered Miln 186. 2. Apt to bind, binding, constraining DN II 337 (cf. DB II 361); Theri 356.
:: Bandhati [Vedic badhnāti, later Skt. bandhati, Indo-Germanic °bhendh, cf. Latin offendimentum i.e. band; Gothic bindan = Old High German bintan, English bind; Skt. bandhu relation; Greek πενθερός father-in-law, πεῖσμα bond, etc.] to bind etc. 1. Forms: imperative bandha DN II 350; plural bandhantu Jāt I 153. potential bandheyya SN IV 198; Vinaya III 45; future bandhayissati Mahāvaṁsa 24. 6; preterit a bandhi Jāt III 232, and bandhi Jāt I 292; Dhp I 182. gerund bandhitvā Vinaya I 46; SN IV 200; Jāt I 253, 428, and bandhiya Theri 81. infinitive bandhituṁ Theri 299. Causative bandheti (see above future) and bandhāpeti (see below). II. Meanings 1. to bind SN IV 200 (rajjuyā). Figurative combine, unite Dhp II 189 (gharāvāsena b. to give in marriage). 2. to tie on, bind or put onto (locative) Dhp I 182 (dasante). Figurative to apply to, put to, settle on Dhp II 12 (mānasaṁ paradāre). 3. to fix, prepare, get up, put together Jāt IV 290 (ukkā); also in phrase cakkāticakkaṁ mañcātimañcaṁ b. to put wheels upon wheels and couches upon couches Jāt II 331. IV 81; Dhp IV 61. Figurative to start, undertake, begin, make, in phrases āghātaṁ b. to bear malice Dhp II 21; and veraṁ b. to make enmity against (locative) Jāt II 353. 4. to acquire, get Jāt III 232 (atthaṁ b. = nibbatteti commentary). 5. to compose Miln 272 (suttaṁ); Jāt 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 Thera 137; preterit 3rd plural abajjhare Jāt I 428. Imperative bajjhantu SN IV 309; AN V 284. potential bajjheyya SN II 228. Preterit bajjhi Jāt II 37; IV 414. gerund bajjha Jāt IV 441, 498, and bajjhitvā Jāt II 153; IV 259; V 442. II. Meanings. 1. to be bound, to be imprisoned Snp 508 (cf. Paramatthajotikā II 418); Jāt IV 278. 2. to be caught (in a sling or trap) Jāt III 330; IV 414. 3. to incur a penalty (with locative, e.g. bahudaṇḍe) Jāt IV 116. 4. to be captivated by, struck or taken by, either with locative Jāt I 368 (bajjhitvā and bandhitvā in passive sense); V 465; or with instrumental Jāt I 428; IV 259, — past participle baddha (q.v.). — cf. ati°, anu°, ā°, o°, paṭi°, sam°.
:: Bandhava [cf. Classical Skt. bāndhava] 1. kinsman, member of a clan or family, relative AN III 44; Snp 60 (plural bandhavāni in poetry; cf. Cullaniddesa §455); Dhp 288 (plural bandhavā); Jāt II 316; V 81; Sumaṅgalavilāsinī I 243. 2. (—°) one who is connected with or belongs to Snp 140 (manta°, well-acquainted with mantras; cf. Paramatthajotikā II 192; veda bandhū veda-paṭisaraṇā ti vuttaṁ hoti); Jāt V 335 (bodhaneyya°); cf. bandhu 3.
:: Bandhu [Vedic bandhu, see bandhati and cf. bandhava] 1. a relation, relative, kinsman; plural bandhū Jāt 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; AN II 17; Snp 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] SN I 123 (pamatta°); 128; Snp 241, 315, 430, 911; Jāt IV 525; Miln 65 (kamma°); Paramatthajotikā II 192 (veda°). — feminine bandhunī Jāt 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. Skt. pādaja), in compound bandhupādāpacca "offering from the foot of our kinsman," applied as contemptuous epithet to the samaṇas by a brahman DN I 90; MN I 334; SN IV 117.
:: Bandhujīvaka [cf. Classical Skt. bandhujīva] the plant Pentapetes phoenicea MN II 14 (°puppha); DN II 111 (the same); Jāt IV 279; Vism 174; as 14; Vimāna Vatthu 43, 161.
:: Bandhuka (adjective) [from bandhu] 1. the plant Pentapetes phoenicea Jāt IV 279 (°puppha, evidently only a contraction of bandhu-jīvaka, cf. commentary bandhujīvaka puppha; although Skt. bandhūka is given as synonym of bandhujīva at Abhidh-r-m 2, 53). 2. in bandhukaroga MN 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 DN II 11 = Vism 433; feminine Bandhumatī name of mother of the Buddha Vipassin ibid.; also name of a town DN II 12 (capital of king Bandhumā); Paramatthajotikā II 190 = Jāt IV 388 (where the latter has Vettavatī), and a river Paramatthajotikā II 190 = Jāt IV 388 (Vettavatī).
:: Bandhuvant (adjective) [bandhu + vant] having relatives, rich in relatives Jāt VI 357.
:: Barihin [cf. Skt. barhin] a peacock Jāt IV 497.
:: Barihisa (neuter) [Vedic barhis] the sacrificial grass DN I 141; MN I 344; AN II 207; Puggalapaññatti 56.
:: Battiṁsa (cardinal number) [for dvat-tiṁsa] thirty-two Jāt III 207.
:: Bādha [from bādh] literally pressing (together), oppression, hindrance, annoyance Jāt VI 224. cf. sam°.
:: Bādhaka (adjective) [from bādh] oppressing harassing injurious Vism 496 (dukkhā aññaṁ na °ṁ); Vimāna Vatthu 214; Peta Vatthu Commentary 175.
:: Bādhakatta (neuter) [abstract from bādhaka] the fact of being oppressive or injurious Vism 496.
:: Bādhana (neuter) [from bādh] 1. snaring, catching (of animals etc.) SN V 148; Jāt I 211. 2. hindrance Sumaṅgalavilāsinī I 132. 3. Affliction, injury, hurting Vism 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 DN II 19; Jāt I 211; IV 124; Vism 400; Dhp 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 Skt. as well] 1. to oppress, afflict, hurt, injure Jāt VI 224; Peta Vatthu Commentary 198 (bādheyya = heṭhayeyya). Gerundive bādhanīya Peta Vatthu Commentary 175. cf. paribādheti in same sense. 2. to bind, catch, snare Thera 454; Theri 299; Jāt II 51 (preterit bādhayiṁsu); IV 342; V 295, 445 (potential bādhaye = bādheyya commentary on page 447; vv.ll. baddh°, bandh°). gerundive bādhetabba SN 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 Dhp 342 (but taken by commentary as "trapped, snared," baddha Dhp 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 AN II 67 = III 45 (°bala); Vinaya II 105; Jāt III 62; V 215 (°mudu). pacchā-bāhaṁ arm(s) behind (his back) DN I 245 (gāḷha bandhanaṁ baddha), bāhaṁ pasāreti to stretch out the arm DN I 222 = MN I 252; bāhāyaṁ gahetvā taking (him or her) by the arm DN I 221f.; MN I 365 (nānā-bāhāsu gahetvā); Peta Vatthu Commentary 148. bāhā paggayha reaching or stretching out one's arms (as sign of supplication) DN II 139; Jāt 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 DN 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 SN I 141 (bāhetvā pāpāni); Snp 519 = Cullaniddesa §464 a (bāhetvā pāpakāni); Dhp 267; a popular etymology of brāhmaṇa (pāpaṁ bahenti) DN III 94 (bāhitvā, better bāhetvā, explained by panuditvā Dhp III 393; varia lectio K vāh°), — past participle bāhita (q.v.). See also nib°, pari°.
:: Bāheti2 [causative of bahati4, cf. Skt. 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 Jāt III 432 (or is it a name? cf. Jāt VII page 94).
:: Bāhira (adjective) [from bahi, as Skt. bāhya from bahiṣ, cf. also bāhiya] 1. external, outside (opposite abbhantara), outer, foreign DN II 75; AN IV 16; Dhp 394 (figurative in meaning of 2); Jāt 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.); Miln 281 (°abbhantara dhana); Vimāna Vatthu 68 (°kittibhāva fact of becoming known outside). -santara° (adjective) [= sa-antara] including the inward and outward parts DN I 74; AN III 25; Thera 172; Jāt I 125. 2. external to the individual, objective (opposite ajjhattika subjective) MN III 274 (cha āyatanā); Jāt IV 402 (°vatthuṁ ayācitvā ajjhattikassa nāmaṁ gaṇhāti); Dhammasaṅgani 674 (cf. Buddhist Manual of Psychological Ethics 190); Vibhaṅga 13; Miln 215; Vism 450. 3. heretical, outsider in religious sense, non-Buddhist, frequently applied to the brahmanic religion and their practice (samaya) Kathāvatthu 251 (+ puthujjana-pakkhe ṭhita); Dhp III 378 (= mana, i.e. Bhagavato sāsanato bahiddhā). — Cases as adverb bāhirato from outside, from a foreign country Jāt I 121; bāhire outside (the Buddhist order) Dhp 254.
-assāda finding his enjoyment in outward things AN 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 Thera 634; -kathā non-religious discourse, profane story Miln 24 (Applied to the introductory chapter, thus "outside story" may be translated); -tittha doctrine of outsiders Jāt III 473; -dāna gift of externals, gift of property as opposed to gift of the person Jāt 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°). Jāt III 352; IV 305; -bhaṇḍa property, material things, objects Jāt IV 401; -mantā ritualistic texts (or charms) of religions other than the Buddha's Jāt III 27; -rakkhā protection of external means SN I 73; -lomi with the fleece outside (of a rug) Vinaya II 108; -samaya doctrine of the outsiders, i.e. brahmins Dhp III 392.
:: Bāhiraka (adjective) [= bāhira, but specialised in meaning bāhira 3] outsider, non-religious, non-Buddhist, heretic, profane SN II 267; AN I 73; III 107; Kathāvatthu 172 (isayo); Vimāna Vatthu 67 (itthi).
-kathā unreligious discussion, profane story Paramatthajotikā I 118 (cf. bāhirakathā); -tapa = next Jāt I 390; -pabbajjā the ascetic life as led by disciples of other teachers than the Buddha, especially brahmanic (cf. bāhira° and BHS bāhirako mārgaḥ, e.g. Mahāvastu I 284; II 210; III 223) Jāt III 364; Dhp I 311.
:: Bāhiratta (neuter) [abstract from bāhira] being outside (of the individual), externality Vism 450.
:: Bāhirima (adjective) [from bāhira, comparative-adversative formation] outer, external, outside Vinaya III 149 (b. māna external measure; opposite abbhantarima); Jāt 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 (?) MN 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) MN II 116, 117.
:: Bāhiya (adjective) [from bahi, cf. bāhira and Vedic bāhya] foreign Jāt 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 Jāt III 271 (bāhumā bāhuṁ pīḷentā shoulder to shoulder); Vism 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 DN II 106, 219; SN II 107 = V 262; Jāt 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 MN I 171; AN IV 87 (°kathā) AN IV 87; Paṭisambhidāmagga I 197; Jāt 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 Jāt I 68, with which Kern, Toevoegselen sub voce compares Mahāvastu II 241 and III 329); II 197; III 250; MN I 14; III 6; AN I 71; III 108, 179f.; Jāt 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 Skt. śrautya from śru, thus b. is the abstract to bahussuta. See on explanation of word Kern, Toevoegselen sub voce] great learning, profound knowledge MN I 445; AN I 38 (so read for bahu°); II 218; Vinaya III 10; Dhp 271; Vimāna Vatthu 639.
:: Bākucī (feminine) [cf. Skt. bākucī] the plant Vernonia anthelminthica Abhidhānappadīpikā 586.
:: Bāla1 ￼ (adjective) [cf. Skt. 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 MN III 163f.; DN II 305f.; Vism 499, and contrasts at Snp 578; Dhp 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 Dhp I 143; II 89; Peta Vatthu Commentary 254. — a fanciful etymology of b. At Paramatthajotikā I 124 is "balanti ananti ti bālā." Other references: DN I 59, 108; SN I 23; AN I 59, 68, 84; II 51, 180; Snp 199, 259, 318, 578, 879; Iti 68; Dhp 28, 60f., 71f., 206f., 330; Jāt 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 Jāt III 278, 279; Vimāna Vatthu 326. 2. young, new; newly risen (of the sun): °ātāpa the morning sun Sumaṅgalavilāsinī I 287; Dhp 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 Jāt 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 Dhp I 256; -saṅgatacārin one who keeps company with a fool Dhp 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 SN 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 MN I 373 (parisā).
:: Bālatā ￼ (feminine) [abstract to bāla] foolishness Jāt I 101, 223. [DPL]: Childhood.
:: Bālattaṁ ￼ [DPL]: Childhood.
:: Bālisika [from balisa] a fisherman SN II 226; IV 158; Jāt I 482; III 52 (cf. Fick, Soziale Gliederung page 194); Miln 364, 412; Dhp III 397.
:: Bālya (neuter) [from bāla] 1. childhood, youth SN III 1. 2. ignorance, folly Dhp 63; Jāt 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. = Dhp I 30 (= bālatara, atisayena bāla Vimāna Vatthu 326). 3. weakness (?) Jāt 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 Jāt II 293; VI 291 (i.e. too often, commentary punappunaṁ); Miln 407; Peta Vatthu Commentary 274. Comparative bāḷhataraṁ in a higher degree, even more, too much Vinaya II 270, 276; Miln 125. 2. (°—) in bāḷha-gilāna very ill, grievously sick DN I 72; AN II 144; SN V 303; Sumaṅgalavilāsinī I 212.
:: Bāḷhika (adjective) [from bāḷha], only in su° having excess of good things, very prosperous Jāt 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) DN II 110; III 260.
:: Bāvīsati (numeral) [bā = dvā, + vīsati] twenty-two Kathāvatthu 218; Miln 419; as 2.
:: Bella (masculine and neuter) [= beluva, q.v.] the fruit of the Vilva tree (a kind of citron?) Jāt III 77 (commentary beluva); VI 578. Also in doubtful passage at Jāt III 319 (varia lectio mella, phella).
:: Beluva and Beḷuva [the guṇa-form of billa, in like meaning. It is the diæretic form of Skt. bailva or *vailva, of which the contracted form is Pāḷi bella] 1. the Vilva tree, Ægle marmelos MN I 108; II 6; Jāt IV 363, 368; VI 525, 560. 2. wood of the Vilva tree SN I 22; DN II 264; Mahābodhivaṁsa 31.
-pakka ripe fruit of the Vilva Jāt 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 Vism 392 (attributed to Pañcasikha); Dhp 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 SN I 150 = AN IV 170 = Snp 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 = Skt. basta, bhisa = Skt. bisa, bhusa = Skt. 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, Skt. bhavya] 1. Able, capable, fit for (-° or with dative or infinitive); abhabba unfit, incapable; Vinaya I 17; SN III 27 (dukkha-kkhayāya); IV 89 (the same); Puggalapaññatti 12, 13; Vism 116 (bhikkhu), negative Iti 106 (antakiriyāya), 117 (phuṭṭhuṁ sambodhiṁ); Jāt I 106 (°puggala a person unfit for the higher truths and salvation). bhabbābhabba fit and unfit people Cullaniddesa §235 3 p2 = Vism 205, explained at Vibhaṅga 341, 342 by "bhabbā niyāmaṁ okkamituṁ kosalesu dhammesu sammattaṁ." 2. possible (and abhabba impossible) MN III 215 (kammaṁ bhabba-ābhāsa apparently possible). — See also abhabba.
:: Bhabbatā (feminine) [abstract from bhabba] possibility; negative a° impossibility Snp 232; Paramatthajotikā I 191; Vimāna Vatthu 208.
:: Bhacca (adjective) [gerundive from bhṛ, cf. Skt. bhṛtya] to be carried, kept or sustained AN III 46 ... dependant) Jāt 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 SN I 216 (varia lectio bhaddante); vocative plural bhadantā Dhp III 414. — a contracted form of bhadante is bhante (q.v.). Note: In case of bhadanta being the correspondant of Skt. 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 DN III 40, MN II 161; AN I 295; II 206; Puggalapaññatti 55. See also under ehi.
:: Bhadara in °paṇḍu at AN 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 DN II 95 (a); SN I 117 (b); Dhp 143f. (b) (of a good, well-trained horse), 380 (b) (the same); Jāt VI 281 (b) (24 bhadrā pāsakā or lucky throws of the dice); Dhp I 33 (a) (vocative bhadde = ayye). — bhadraṁ (neuter) something bringing luck, a good state, welfare; a good deed (= kalyāṇaṁ) Dhp 120 (= bhadra-kamma, viz. kāyasucarita etc. Dhp III 14); Peta Vatthu Commentary 116 (= iṭṭhaṁ). Also as form of address "hail to thee," bhaddaṁ vo Jāt V 260. 2. a kind of arrow (cf. Skt. bhalla) Jāt 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. Skt. bhadra, Abhidh-r-m 5, 21) Thera 16, 173, 659.
-mukha one whose face brings blessings, acomplimentary address, like "my noble etc. friend!" [cf. BHS bhadramukha; Divyāvadāna frequent: see index], MN II 53; SN I 74 (cf. Kindred Sayings I 100 noun) Jāt II 261 (varia lectio bhadda°); Vism 92 (varia lectio bhadda°); -muttaka [cf. Skt. bhadramusta] a kind of fragrant grass (Cyperus rotundus) Sumaṅgalavilāsinī I 81; Abhidhānappadīpikā 599; -yuga a noble pair Dhp I 95 (Kolita and Upatissa), -vāhana the auspicious (royal) vehicle (or carriage) Miln 4.
:: Bhaddaka (a), :: Bhadraka (b) [from bhadda] 1. good, of good quality (opposite pāpaka) AN IV 169 (a). 2. honoured, of high repute Jāt 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 Jāt V 254 (b). — On upari-bhaddaka (N. of a tree Jāt VI 269; commentary = bhagini-mālā) see upari. — At AN 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 Iti 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 Vism 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 DN III 201. cf. Kirfel, Kosmographie der Inder page 196.
:: Bhagandalā [cf. late Skt. 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; Vism 210f.; Sumaṅgalavilāsinī I 33f. Usual translation Blessed One, Exalted One.
:: Bhagga1 [past participle of bhañj, Skt. bhagna] broken, in phrases "sabbā te phāsukā bhaggā" Jāt I 493, which is applied metaphorically at Dhp 154 (phāsukā = pāpakā?), explained Dhp III 128 (artificially) by "avasesa-kilesa-phāsukā bhaggā"; further "bhaggā pāpakā dhammā" Vism 211; bhaggā kilesā Miln 44; and bhagga-rāga, °dosa etc. (in definition of Bhagavā) at Mahāniddesa 142 = Cullaniddesa §466 B, quoted at Vism 211.
:: Bhagga2 (neuter) [from bhaga; cf. Skt. and Pāḷi bhāgya] fortune, good luck, welfare, happiness Vism 210 (akāsi °ṁ ti garū ti Bhāgyavā etc.).
:: Bhaggava [cf. Skt. bhārgava, a derivation from bhṛgu, and bhargaḥ, of same root as Latin fulgur lightning; Greek ϕλόξ light; German blitzen, blank; as 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 (?) Jāt 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 Skt. form in this meaning occurs at MBh I 190, 47; Saddhp. 191f., Mahāvastu III 347.
:: Bhaggavant (adjective/noun) [from bhagga2, cf. Skt. and Pāḷi bhāgyavant] having good luck or auspices, fortunate; in definition of "Bhagavā" at Vism 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 Skt. bhaginī] a sister Jāt 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 Jāt 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. — Snp 958 (bhajato rittaṁ āsanaṁ; genitive from present participle = sevato etc. Mahāniddesa 466); Dhp 76, 303; Puggalapaññatti 26, 33; Jāt I 216 = III 510 (disā bh.) VI 358; Saddhammopāyana 275. — potential bhaje Dhp 76, 78, and bhajetha Dhp 78 (= payirupāsetha), 208 in sense of imperative; hence 2nd singular formed like causative as bhajehi Jāt 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; Dhp I 224 (varia lectio paccāpeti).
:: Bhakkha (—°) (adjective) [from bhakṣ] 1. eating, feeding on DN III 41 (sāka° etc.); SN 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) Jāt 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. Skt. bhakāṣati and bhakṣayati; Dhatupāṭha 17 and 537 explains by "adana"] to eat, to feed upon Peta Vatthu II 25 (pubba-lohitaṁ); Dhp II 57 (vātaṁ). infinitive bhakkhituṁ Jāt II 14. — causative bhakkheti in same meaning Jāt IV 349 (preterit bhakkhesuṁ); cf. BHS bhakṣayati Divyāvadāna 276.
:: Bhakuṭi (feminine) [cf. Epic Skt. bhrakuṭi from older bhṛkuti, bhrukuṭi or bhrūkuṭi] superciliousness Snp 485. Jāt III 99; Vism 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 Skt. bhallātaka] the marking nut plant Semicarpus anacardium Jāt VI 578.
:: Bhamara [cf. Epic and Classical Skt. 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 Jāt V 205 (°vaṇṇa bee-coloured, i.e. of black colour, in explanation of kaṇha); Theri 252. Usually in similes, e.g. At Dhp 49 (cf. Dhp I 374f.); Vism 142, 152; Paramatthajotikā II 139. 2. in bhamara-tanti "the string that sounds," one of the seven strings of the lute Jāt II 253, cf. Vimāna Vatthu 140.
:: Bhamarikā (feminine) [from bhamara] a humming top Jāt 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 Dhp 371 (mā te kāmaguṇe bha massu cittaṁ); Jāt I 414; III 206 = IV 4 (cakkaṁmatthake); IV 6 (kumbha-kāra-cakkaṁ iva bh.); V 478, — past participle bhanta. — causative bhameti to make whirl Vism 142 (cakkaṁ).
:: Bhamu (feminine) [secondary formation after bhamuka] eyebrow Jāt 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 Thera 232 = SN I 132 pamukh-; Jāt IV 18 (in explanation of su-bbhū = su-bhamukhā in commentary, Fausbøll puts "bhamuka"? Kern on this passage quotes BHS bhrūmukha, see Toevoegselen sub voce); VI 503 (aḷāra° for pamukha); Dhp III 102; IV 90, 197 = Jāt V 434; Paramatthajotikā II 285.
:: Bhanta [past participle of bham] swerving, swaying, staggering, deviating; always used of an uncontrolled car (ratha or yāna) Dhp 222 (ratha = ativegena dhāvanta Dhp 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 Skt. 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; DN II 154, 283; Jāt II 111; III 46; Miln 19; or with another vocative: Miln 25; or with other oblique cases, as with nominative DN I 179; Dhp I 62. with genitive DN I 179.
:: Bhaṇana (neuter) [from bhaṇati] telling, speaking Dhp IV 93 (°sīla, adjective wont to speak); Dhatupāṭha 111.
:: Bhaṇati ￼ [bhaṇ; cf. Skt. 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) Dhp 264; Puggalapaññatti 33, 56; Dhp II 95. — present participle bhaṇanto Snp 397. Potential bhaṇe Snp 1131 (= bhaṇeyya Cullaniddesa §469); Dhp 224 (saccaṁ; = dīpeyya vohareyya Dhp III 316). Also bhaṇeyya Snp 397. An old subjunctive form is bhaṇāmase SN I 209 (cf. Geiger, Pāḷi Grammar §126). Prohibative mā bhāṇi. Acausative form is bhāṇaye (potential) Snp 397.
:: Bhaṇḍa ￼ (neuter) [cf. Epic Skt. bhāṇḍa] 1. stock in trade; collectively goods, wares, property, possessions, also "object" SN I 43 (itthi bhaṇḍānaṁ uttamaṁ woman is the highest property), Cullaniddesa §38; Jāt III 353 (yācita° object asked, = yāca); Therīgāthā Commentary 288 (the same); Vism 22. °bhaṇḍaṁ kiṇāti to buy goods Sammohavinodanī 165. °bhaṇḍaṁ vikkiṇati to sell goods Jāt I 377 (+ paṭibhaṇḍaṁ dāpeti to receive goods in return); vikkiṇiya-bh. goods for sale Dhp I 390. — assāmika° ownerless goods, unclaimed property Jāt VI 348; ābharaṇa° trinkets, jewelry Jāt III 221; piya° best goods, treasure Jāt 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.) Jāt III 293; IV 43; V 117; Miln 37; Sumaṅgalavilāsinī I 21; Peta Vatthu Commentary 2, 20; -āhāraka (trader) taking up goods Dhp IV 60.
:: Bhaṇḍaka (adjective in sense of collective neuter) [from bhaṇḍa] 1. Article, implement; kīḷā° toys Jāt VI 6. 2. belongings, property Vinaya IV 225. 3. trappings, in assa° horse trappings Jāt II 113.
:: Bhaṇḍana (neuter) [from bhaṇḍ, cf. BHS bhāṇḍana Divyāvadāna 164] quarrel, quarrelling, strife Iti 11; Jāt III 149; Mahāniddesa 196; Dhp I 55, 64.
:: Bhaṇḍati [bhaṇḍ, cf. "paṇḍa bhaṇḍa paribhāse" Dhatupāṭha 568; Dhātum 798] to quarrel, abuse Vinaya I 76 (saddhiṁ); IV 277; Thera 933; Paramatthajotikā II 357 (aññamaññaṁ).
:: Bhaṇḍi [?] a certain plant or flower Jāt V 420. Reading uncertain.
:: Bhaṇḍikā (feminine) [from bhaṇḍaka, in collective sense] collection of goods, heap, bundle; bhaṇḍikaṁ karoti to make into a heap Jāt III 221, 437; or bhaṇḍikaṁ bandhati to tie into a bundle Dhp II 254; Vimāna Vatthu 187. sahassa° a heap of one-thousand kahāpaṇas Jāt II 424; III 60; IV 2. Note: bhaṇḍika is varia lectio at Jāt III 41 for gaṇḍikā.
:: Bhaṇḍu (adjective) [etymology uncertain, dialectical or = paṇḍu?] bald-headed, close shaven Vinaya I 71 (°kamma shaving), 76 (kammāra°); Jāt III 22; VI 538 (+ tittira); Miln 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 ...) Miln 21 (atthi bhaṇe añño koci paṇḍito ...).
:: Bhaṅga1 (neuter) [cf. Skt. 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). [BD]: See also: ￼Cannibis in Buddhism.
:: Bhaṅga2 (neuter) [cf. Classical Skt. bhaṅga, from bhañj: see bhañjati] 1. (literal) breaking, breaking off, in sākhā° a layer of broken-off branches Jāt 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 Vism 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) Jāt III 499.
:: Bhañjana1 (neuter) [from bhañjati] breakage, breaking down, break, only in compound akkha° break of the axle Vism 32, 45; Dhp 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 Vism 100; Vimāna Vatthu 295.
:: Bhañjanaka (neuter) [from bhañjana1] destroying, hurting, spoiling, in phrase attha° destroying the welfare (with reference to the telling of lies) Dhp III 356; Vimāna Vatthu 72; cf. bhañjaka.
:: Bhañjanin (adjective) [from bhañj] breaking, destroying, in cakka° breaking the wheel, figurative breaking the state of harmony Jāt 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, Skt. giri-bhraj breaking forth from the mountain; and Skt. 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); Dhp 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. Jāt II 264. 3. (figurative) to break up, spoil, destroy, in atthaṁ bh. to destroy the good SN IV 347 (cf. bhañjanaka). — past participle bhagga1 (q.v.).
:: Bhaññaṁ (Jāt 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 AN V 159, 161 (varia lectio dubhara), and subhara easy to support Thera 926 (translation "of frugal ways").
:: Bhara-bhara , a word imitating a confused sound MN I 128; otherwise contracted to babbhara (q.v.)
:: Bharaṇa (neuter) [from bhṛ, Epic Skt. 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 AN IV 280, and kuhanā at AN V 159, 161. — opposite subharatā AN 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 Jāt 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) MN 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 (—°) Jāt 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) DN III 190; Iti 36; Jāt III 511; Dhp 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; Jāt II 188; IV 137, and Bharu-raṭṭha Jāt 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 Jāt II 171 (varia lectio Kuru°). — derivation Bhārukacchaka an inhabitant of Bharukaccha as 305 (so read at Expositor II 401).
:: Bhasati [cf. Epic Skt. bhaṣate] to bark (of dogs) Jāt 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); Skt. 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 (SN 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. Skt. 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 Skt. locative bhasi] ashes SN I 169 = Cullaniddesa §576 (locative bhasmani); Vimāna Vatthu 8444; Jāt III 426; Vism 469 (in comparison).
-antāhuti (bhasmantāhuti) "whose sacrifice ends in ashes" DN I 55 (so read for bhassant°, according to Sumaṅgalavilāsinī I 166, and cf. Franke, Dīgha translation page 60); MN I 515; SN III 207; -ācchanna covered by ashes Dhp 71 (= chārikāya paṭichanna Dhp II 68); Jāt VI 236 (. ... va pāvaka); -puṭa a sack for ashes Sumaṅgalavilāsinī I 267 (as explanation for assa-puṭa of DN I 98; fanciful; see assa1); -bhāva "ashy" state, state of being crumbled to dust Vimāna Vatthu 348.
:: Bhassa (neuter) [cf. Classical Skt. bhāṣya, of bhāṣ] speech, conversation, way of talking, disputation Snp 328 (varia lectio for hassa); Iti 71; Miln 90; Vism 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 MN I 161, 227 (°ika); Miln 4; -pavedin one experienced in debating Miln 90; -samācāra (good) conduct in speech, proficiency in disputation DN III 106; -samussaya grandeloquence, proud talk Snp 245 (cf. Paramatthajotikā II 288 = attukkaṁsanatā ti vuttaṁ hoti).
:: Bhassara (adjective/noun) [from bhās] 1. (adjective) shining, resplendent Jāt V 169 (commentary pabhassara). 2. Name of a bird Jāt VI 538 (= sata-haṁsa commentary). — cf. ā°, pa°.
:: Bhassati [bhraṁś, Skt. bhraśyate] to fall down, drop, to droop (Dhatupāṭha 455 and Dhātum 695: adho-patane and adhopāte) Jāt IV 223; VI 530. present participle bhassamāna Miln 82; preterit 3rd singular medium bhassittha Jāt II 274 (cf. pabhassittha Vinaya II 135), and abhassittha SN I 122 (so read for abhassatha), — past participle bhaṭṭha1.
:: Bhasta [cf. Vedic basta] a he-goat Jāt III 278.
:: Bhastā (feminine) and Bhasta (neuter) [cf. Classical Skt. bhastrā (also one MBh passage), original agent noun from bhas (to bark?), literally bellower, blower] 1. a bellows Thera 1134; Jāt VI 12 (vāta-puṇṇa-bhasta-camma, skin of bellows full of wind); Paramatthajotikā II 171 (vāta-pūrita-bhastrā viya), 494 (vātabharita°); Dhp I 442 (bhastaṁ dhamāpeti); Vism 287. 2. A sack Thera 1151; 2, 466 (Text reads gatta, but Therīgāthā Commentary 283 reads bhasta and explains as "camma-pasibbaka "); Jāt III 346 (sattu° = sattu pasibbaka flour sack); V 45; Therīgāthā Commentary 212 (udaka°). biḷāra-bhastā a bag of catskin MN I 128 (= biḷāra-camma-pasibbaka Buddhaghosa); Thera 1138.
:: Bhata (adjective) [cf. Epic Skt. bhṛta] 1. supported, fed, reared, maintained AN III 46 (bhatā bhaccā "maintained are my dependents"); Jāt V 330 (kicchā bh.), given by Kern, Toevoegselen sub voce in meaning "full" with wrong reference Jāt VI 14. cf. bharita.
:: Bhataka [cf. Epic Skt. bhṛtaka] a hired servant, hireling, servant Thera 606, 685, 1003; Jāt III 446; Miln 379; Dhp 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 Jāt I 475; III 325, 446; Dhp I 21, 70; Dhatupāṭha 94 (in explanation of root bhaṭ, see bhaṭa).
:: Bhatikā (feminine) [from bhati] fee Jāt IV 184.
:: Bhatta (neuter) [cf. Epic and Classical Skt. bhakta, original past participle of bhajati] feeding, food, nourishment, meal Dhp 185; Puggalapaññatti 28, 55; Jāt II 15; V 170 (bhatta-manuñña-rūpaṁ for bhattaṁ°); Vism 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 Jāt I 449; III 97 (varia lectio dhuva°); dhuva° constant supply of food Vinaya I 25, 243.
-agga [cf. BHS bhaktāgra Divyāvadāna 335; Mahāvastu II 478] a refectory Vinaya I 44; MN I 28; Jāt V 334; -ammaṇa food trough Jāt VI 381; -ābhihāra gift of food SN I 82; -uddesaka (thera) (an elder) who supervises the distribution of food, a superintendent of meals Vism 388, Dhp I 244; -kāraka one who prepares the meal or food, a cook, butler Jāt I 150f.; V 296; VI 349; Sumaṅgalavilāsinī I 157; -kicca "meal-performance," meal (cf. BHS bhaktakṛtya Divyāvadāna 185) Jāt I 87; Miln 9; Vism 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 Dhp I 398; -dāna gift of a meal Peta Vatthu Commentary 54; -puṭa a bag with food Jāt II 82, 203; III 200; Sumaṅgalavilāsinī I 270. cf. puṭabhatta; -puṭaka same Paramatthajotikā I 44; Sammohavinodanī 234; Vism 251; -bhoga enjoyment of food SN I 92; -randhaka a cook Jāt 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); Miln 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" DN III 191; Vinaya III 222 (rañño bh-v.-āhāro "in the King's pay"); Jāt IV 132f., Miln 379; Dhp I 25 (to a physician); Vimāna Vatthu 305; -velā meal-time Paramatthajotikā II 111; -sammada drowsiness after a meal SN I 7; Jāt VI 57; Vibhaṅga 352; Vism 278, 295; -sālā hall for meals, refectory Vism 72.
:: Bhattar [Vedic bhartṛ to bhṛ] a husband; nominative singular bhattā Theri 413; Jāt V 104, 260 (here in meaning "supporter"); VI 492; genitive bhattu Jāt V 169, 170; accusative bhattāraṁ Theri 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 = Vism 210f. Explained at Vism 212 by "bhaji-sevi-bahulaṁ karoti."
:: Bhatti (feminine) [cf. Vedic and Classical Skt. bhakti, from bhaj: see bhajati] 1. devotion, attachment, fondness Puggalapaññatti 20 = Dhammasaṅgani 1326 (cf. Buddhist Manual of Psychological Ethics 320, note 4); Puggalapaññatti 65; Jāt V 340 (= sineha commentary); VI 349; Vimāna Vatthu 353, 354. 2. in bhatti-kata Theri 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? Thera 370; commentary has: yathānusiṭṭhaṁ paṭipattiyā tattha bhattimā nāma.
:: Bhaṭa [cf. Epic and Classical Skt. 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 Miln 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 Jāt 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 Jāt IV 261 (by commentary explained as kathita, thus same as bhattha2). varia lectio bhatta. cf. Skt. bhāṭa and BHS bhāṭaka Mahāvastu III 37.
:: Bhava ￼ [cf. Skt. 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) DN II 57; III 216; SN II 3; IV 258; AN II 223; III 444; Mahāniddesa 48; Cullaniddesa sub voce dhātu B.; Vism 210 = Sumaṅgalavilāsinī I 34; Vism 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; Vism 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 Snp 361, 514, 742, 839, 923, 1055, 1133; Dhp 348; Mahāniddesa 274; Vibhaṅga 294, 358; Vism 556f.; Dhp 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 Dhp I 328 for °bhava. — cf. anu°, vi°, sam°.
-agga the best (state of) existence, the highest point of existence (among the gods) Jāt III 84; Vibhaṅga 426; Miln 132; Paramatthajotikā I 179, 249; Paramatthajotikā II 17, 41, 507; often as highest "heaven" as opposed to Avīci, the lowest hell; thus at Jāt IV 182; VI 354; Miln 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. — Jāt VI 82; Miln 299f.; Vism 164, 676; as 72, 140, 269; Dhp I 23; Sammohavinodanī 81, 156f., 406; -antaga "gone to the ends of existence," past existence, epithet of the Bhagavan Buddha Vism 210; -antara an existence interval, i.e. transition from one life to another, a previous or subsequent life Vism 553f. -ābhava this or that life, any form of existence some sort of existence Snp 1060, 1068; Mahāniddesa 48, 109, 284; Cullaniddesa §472, 664 A; Thera 784 (Thig-a mahantāmahanta bh.) Therīgāthā Commentary 71 (Apadāna verse 30); Sammohavinodanī 501; -āsava the intoxicant of existence DN 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. MN III 147; -esanā longing for rebirth DN III 216, 270; -ogha the flood of rebirth (see ogha) Mahāniddesa 57, 159; Vism 480; -cakka the wheel or round of rebirth, equivalent to the paṭicca-samuppāda Vism 529, 576f.; in the same context at Sammohavinodanī 138, 194 sq; -carimakā the last rebirth Vism 291; -taṇhā craving for rebirth DN III 212, 216, 274; SN V 432; Snp 746; Vibhaṅga 101, 358, 365; Theri 458; Therīgāthā Commentary 282; Sammohavinodanī III 133; -netti [cf. BHS bhava-netrī Mahāvastu II 307; °netrika III 337] leader to renewed ex., guide to ex. Vinaya I 231; Iti 38; Dhammasaṅgani 1059 (cf. as 364 = bhava-rajju); -saṁyojana the fetter of rebirth: see Arahant II C; -salla the sting or dart of rebirth Dhp 351 (= sabbāni bhavagāmīni sallāni Dhp IV 70); -sāta (plural sātāni) the pleasures of ex., variously enumerated in sets of from one to six at Mahāniddesa 30; -ssita at Jāt V 371 read with varia lectio as ghaṭa-ssita.
:: Bhavana (neuter) [from bhū] dwelling, sphere, world, realm SN I 206, Snp 810 (see explanation Mahāniddesa 132: nerayikānaṁ Nirayo bhikkhus etc. and Paramatthajotikā II 534: Nirayādi-bhede bhavane); Mahāniddesa 448 (Inda° the realm of Indra); Jāt III 275 (nāga° the world of the Nāgas).
:: Bhavant [cf. Skt. (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 Snp 486; DN I 249; MN I 484. neuter bhavaṁ MN III 172. Accusative bhavantaṁ Snp 597; DN II 231; instrumental bhotā DN I 93, 110; SN IV 120. genitive bhoto Snp 565; MN I 486; vocative bhavaṁ DN I 93 and bho DN I 93; MN I 484; Jāt II 26. See bho also seperately — plural nominative bhavanto Snp page 107 (only as varia lectio; Text Bhagavanto), and bhonto ibid.; MN II 2; Miln 25; accusative bhavante MN II 3; instrumental bhavantehi MN III 13; genitive bhavataṁ MN II 3; vocative bhonto Thera 832; MN II 2; — feminine bhotī: singular nominative bhotī Snp 988; Jāt III 95; accusative bhotiṁ Jāt VI 523; locative bhotiyā ibid. vocative bhoti ibid.; DN II 249. — On form bhante see this.
:: Bhavati ￼ [bhū to become, cf. Skt. bhūmi earth; Greek ϕύσις nature (physical), ϕύομαι to grow; Latin fui I have been, futurus = future; Old-Irish buith to be; as būan = Gothic bauan to live, German bauen, also as 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 Snp 511 and homi Jāt III 260; 2nd bhavasi and hosī MN III 140; Vimāna Vatthu 8420; 3rd bhavati frequent; Snp 36 (where Cullaniddesa §474 with varia lectio of Snp reads bhavanti; Divyāvadāna page 294 also reads bhavanti snehāḥ as conjecture of Cowell's for mss bhavati); Dhp 249, 375; and hoti frequent; 1st plural homa Peta Vatthu I 118; 2nd hotha Jāt I 307; 3rd bhavanti and honti frequent — imperative 2nd singular bhava Snp 337, 340, 701; Dhp 236; Theri 8; bhavāhi Snp 510; hohi Snp 31; MN III 134; Jāt I 32; Peta Vatthu Commentary 89. 3rd singular hotu Snp 224; Jāt III 150; Peta Vatthu Commentary 13; Miln 18. plural 1st medium bhavāmase Thera 1128; Snp 32; 2nd plural bhavatha Jāt II 218, bhavātha Snp 692; Dhp 144; hotha Dhp 243; Dhp II 141; Jāt II 302; Dhp I 57; 3rd plural bhavantu Snp 145; hontu Jāt II 4. potential 1st singular bhaveyyaṁ Jāt VI 364; 2nd bhaveyyāsi Udāna 91; Peta Vatthu Commentary 11; 3rd bhave Snp 716, bhaveyya Jāt II 159; Dhp I 329, and hupeyya Vinaya I 8 (for huveyya: see Geiger, Pāḷi Grammar §39.6 and 131.2); plural 1st bhaveyyāma; 2nd bhavetha Snp 1073, 3rd bhaveyyuṁ Snp 906. — present participle bhavaṁ Snp 92, and bhavanto Snp 968; feminine hontī Peta Vatthu Commentary 79. — future 1st singular bhavissāmi Peta Vatthu Commentary 49, hessāmi Theri 460 (Thig-a 283 reads bhavissāmi), and hessaṁ Thera 1100; Jāt III 224; Peta Vatthu I 105; 2nd bhavissasi Peta Vatthu Commentary 16, hohisi Peta Vatthu I 33; 3rd bhavissati Dhp 228, 264; Dhp II 82, hessati Jāt III 279 and medium hessate Mahāvaṁsa 25, 97, hehitī Buddhavaṁsa II 10 = AN I 4; Vimāna Vatthu 6332; and hossati (in pahossati from pa hoti Dhp III 254); 1st plural bhavissāma Dhp 200; 2nd hessatha SN IV 179; 3rd bhavissanti frequent — Conditional 1st singular abhavissaṁ Jāt I 470; 2nd abhavissa Jāt II 11; III 30; 3rd abhavissa Iti 37; Vinaya I 13; DN II 57; MN III 163; Jāt 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 SN I 36, with by-form (see preterit) ahuvāsiṁ Vimāna Vatthu 826; 2nd ahuvā ibid., 3rd ahuvā Vimāna Vatthu 8124; Jāt II 106; III 131; 1st plural ahuvāma MN I 93; II 214, and ahuvamha ibid.; 2nd ahuvattha SN IV 112; MN I 445; Dhp 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) Snp 139, 312, 504 and passim; Peta Vatthu I 23, and ahu Peta Vatthu I 93; I 113; and bhavi Dhp I 329 (pātubhavi); 1st plural ahumhā (Sanskrit abhūma) Peta Vatthu I 116, and ahumha Jāt I 362; Dhp I 57. — 3rd preterit (SN preterit) 1st singular ahosiṁ Thera 620; Jāt I 106; Vimāna Vatthu 321: Peta Vatthu Commentary 10 (= āsiṁ); 2nd ahosi Jāt I 107; 3rd ahosi Snp 835; Vinaya I 23; 1st plural ahesumha MN I 265; 3rd ahesuṁ DN II 5; Vimāna Vatthu 744; Jāt I 149; Dhp I 327; and bhaviṁsu (Sanskrit abhāviṣuḥ) Dhp 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 Snp 552, and hetuye Buddhavaṁsa II 10. — gerund bhavitvā Snp 56, hutvā Snp 43, and hutvāna Snp 281. — gerundive bhavitabba Jāt 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 Jāt VI 368. 2. The future bhavissati "is certainly," "must be" Dhp III 171 (sātthikā desanā bh.); Miln 40 (mātā ti pi na bh.). 3. Imperative hotu as adverb "very well" Miln 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 Dhp 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 Skt. bhavya] a sort of tree, perhaps Averrhoa carambola Jāt VI 529.
:: Bhaya ￼ (neuter) [from bhī, cf. Vedic bhaya, Pāḷi bhāyati] fear, fright, dread AN II 15 (jāti-maraṇa°); DN III 148, 182; Dhp 39, 123, 212f., 283; Mahāniddesa 371, 409; Puggalapaññatti 56; Vism 512; Paramatthajotikā I 108; Paramatthajotikā II 155; Dhp III 23. There are some lengthy enumerations of objects causing fear (sometimes under term mahabbhaya, mahā-bhaya), e.g. one of 17 at Miln 196, one of 16 (four times four) at AN 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 Vism 645. Shorter combinations are to be found at Snp 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?); Dhp 317; Jāt I 150; Dhp 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 Dhp 31, 317; -bherava fear and dismay MN I 17 (= citt'uttrasassa ca bhayānakārammaṇassa adhivacanaṁ Papañcasūdanī I 113), name of Suttanta No. 4 in Majjhima (pages 16 f.), quoted at Vism 202; Paramatthajotikā II 206.
:: Bhayānaka (adjective) [from bhaya, cf. Epic Skt. bhayānaka] frightful, horrible Jāt 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 Jāt 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; Snp 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 Snp 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 SN I 193 (according to each one's share; cf. Thera 1242); MN III 183; Vimāna Vatthu 72; Miln 330, 415 (aneka° hundredfold or more). bhāgaso mita (of cities or dwelling-places etc.) evenly planned, well laid out, i.e. in squares Snp 300, 305 (nivesanāni suvibhattāni bhāgaso); Jāt 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 Dhp 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) Jāt I 273; V 457; VI 178; Miln 10; Dhp 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" DN II 71; MN I 477 (see DB 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) Miln 18; apara-bhāge (locative) in future Jāt I 34; Peta Vatthu Commentary 116.
:: Bhāgavant (adjective) [from bhāga, equal to bhāgin] sharing in, partaking of (genitive) Dhp 19, 20 (sāmaññassa).
:: Bhāgimant (adjective) [a double adjective formation bhāgin + mant] partaking in, sharing, possessing (with genitive) Theri 204 (dukkhassa); Therīgāthā Commentary 171 (= bhāgin).
:: Bhāgin (adjective) [from bhāga. cf. Vedic bhāgin] sharing in, partaking of (with genitive), endowed with; getting, receiving AN II 80; III 42 (āyussa vaṇṇassa etc.); Jāt I 87 (rasānaṁ); Miln 18 (sāmaññassa); Vism 150 (lābhassa); Dhp II 90; Sammohavinodanī 418f. (paññā as hāna-bhāginī, ṭhiti°, visesa° and nibbedha°). — Also in definition of term Bhagavā at Mahāniddesa 142 = Cullaniddesa §466 = Vism 210. — plural bhāgino Peta Vatthu III 112 (dukkhassa); Peta Vatthu Commentary 18 (dānaphalassa), 175. — cf. bhāgavant, bhāgimant, bhāgiya.
:: Bhāgineyya [from bhaginī, cf. Epic Skt. bhāgineya] sisters son, nephew Snp 695; Jāt I 207; II 237; Dhp I 14; Peta Vatthu Commentary 215.
:: Bhāgiya (adjective) (—°) [from bhāga, cf. bhāgin] connected with, conducive to, procuring; in following philosophical terms: kusala° AN I 11; hāna°, visesa° DN III 274f.; hāna°, ṭhiti°, visesa°, nibbedha° Vism 15 (in verse), 88 = Paṭisambhidāmagga I 35. cf. BHS 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 Skt. bhāgya; from bhaga, see also contracted form bhagga2] good luck, fortune Jāt V 484.
:: Bhāgyavant (adjective) [same as bhaggavant, only differentiated as being the Skt. form and thus distinguished as seperate word by commentators] having good luck, auspicious, fortunate, in definition of term "Bhagavā" at Sumaṅgalavilāsinī I 34 = Vism 210; also at Vimāna Vatthu 231, where the abstract bhāgyavantatā is formed as explanation of the term. bhāgyavatā (feminine) at Vism 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°); AN III 275 (cīvara°, phala°, khajjaka°).
:: Bhājana1 (neuter) [cf. Epic Skt. bhājana, from bhāj] a bowl, vessel, dish, usually earthenware, but also of metal, e.g. gold (suvaṇṇa°) Sumaṅgalavilāsinī I 295; copper (tamba°) Dhp I 395; bronze (kaṁsa°) Vism 142 (in simile); Vinaya I 46; Snp 577 (plural mattika-bhājanā); Jāt II 272 (bhikkhā°); III 366 (the same), 471; V 293 (bhatta°); Miln 107; Vimāna Vatthu 40, 292 (varia lectio bhojana); Peta Vatthu Commentary 104, 145, 251; Saddhammopāyana 571.
-vikati a special bowl Jāt V 292 (so read for Text bhojana°); Vism 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); Jāt 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 AN 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.); Vism 26 (the same). — feminine bhākuṭikā a frown, frowning, superciliousness, definition at Vism 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 = Vism 23, 25 (cf. Mahāniddesa 225), and at Cullaniddesa §342 DN 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 Vism 26 is "bhākuṭikassa bhāvo bhākuṭiyaṁ." The varia lectio ibid. is bhākuṭitā. -bhākuṭikaṁ karoti to make a frowning face, to act superciliously Vism 105 (as a quality of one "dosa-carita").
:: Bhānu (adjective) [cf. Vedic bhānu (masculine) shine, light, ray; Epic Skt. also "sun"] light, bright-red Jāt III 62 (of the kaṇavera flower); Vimāna Vatthu 175 (°raṁsi).
:: Bhānumant (adjective) [from bhānu, ray of light Vedic bhānumant, especially of Agni; also Epic Skt. the sun] luminous, brilliant; mostly of the sun; nominative bhānumā SN I 196 = Thera 1252; Vimāna Vatthu 6417, 787 (= ādicca Vimāna Vatthu 304); Jāt I 183. Accusative bhānumaṁ Snp 1016. — The spelling is sometimes bhāṇumā.
:: Bhāṇa [from bhaṇati] reciting or preaching, in pada° reciting the verses of the scriptures Dhp 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° Vism 74f.; Dīgha° Sumaṅgalavilāsinī I 15, 131; Jāt I 59; Vism 36, 266; Jātaka° etc. Miln 341f.; Majjhima° Vism 95 (Revatthera), 275, 286, 431; Saṁyutta° Vism 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 Jāt VI 422.
:: Bhāṇaka2 [cf. Skt. bhāṇḍaka a small box: Kathās 24, 163; and see Müller Pāḷi Gramar 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 Snp 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"); Dhp 363 (the same; explained as "mantā vuccati paññā, tāya pana bhaṇana-sīlo" Dhp IV 93). — ativela° speaking for an excessively long time, talking in excess Jāt 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 AN I 84; Vimāna Vatthu 23. — garu° a heavy load, as "adjective" "carrying a heavy load" Jāt V 439 (of a woman, = pregnant). — bhāratara (adjective comparative) forming a heavier load Miln 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 Vism 375; Jāt I 292; II 399; IV 427; VI 413; Dhp 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 MN I 139; AN III 84; SN I 233; Dhp 402 (= ohita-khandha-bhāra Dhp IV 168); Snp 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°); Thera 1021. So at Vism 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 SN 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 SN III 25; -mocana delivery (of a pregnant woman) Jāt I 19; -vāhin "burden-bearer," one who carries an office or has a responsibility AN IV 24 (said of a bhikkhu); -hāra load-carrier, burden-bearer SN III 25f.
:: Bhāraka (—°) [from bhāra] a load, only in compound gadrabha° a donkey-load (of goods) Jāt II 109; Dhp I 123.
:: Bhārataka [from bhara] "the petty descendants of Bhārata" or: load-carrier, porter (?) SN IV 117 (indignantly applied to apprentices and other low class young men who honour the Mahā-Kaccāna).
:: Bhārika (adjective) [from bhāra] 1. loaded, heavy Jāt V 84, 477; Miln 261. 2. full of, loaded down with (—°) Vimāna Vatthu 314 (sineha° hadaya). 3. grievous, serious, sorrowful Peta Vatthu Commentary 82 (hadaya). 4. important Miln 240, 311. — See bhāriya.
:: Bhārin (adjective) [from bhṛ, cf. bhāra] carrying, wearing, only in compound mālā° (māla°), wearing a garland (of flowers) Jāt IV 60, 82; V 45; where it interchanges with °dhārin (e.g. Vimāna Vatthu 323; varia lectio at Peta Vatthu Commentary 211; cf. BHS °dhārin Mahāvastu I 124). — feminine °bhārinī Jāt III 530; Vimāna Vatthu 12; and °bhārī Thera 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 Dhp I 298, 329; II 56; III 120; Vimāna Vatthu 68; or bhāriyaṁ alone (as neuter), something grave, a sin Dhp I 64. Similarly with ati° as atibhāriyaṁ kammaṁ a very grave deed Dhp I 70, or atibhāriyaṁ the same Dhp I 186. 2. bhāriyā (= bhārikā, feminine of bhāraka) carrying, fetching, bringing Jāt VI 563 (phala°).
:: Bhārukacchaka see bharu.
:: Bhāsa [cf. Epic Skt. 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 Snp 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 MN I 227, Snp 158, 562, 722; Dhp 1, 246, 258; also medium bhāsate Snp 452. — potential bhāseyya Vinaya II 189; Snp 451, 930; Paramatthajotikā II 468 (for udīraye Dhp 408); bhāse Dhp 102; Snp 400; and bhāsaye AN II 51 = Jāt 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 Snp 346; present participle bhāsamāne AN II 51 = Jāt V 509; Snp 426; Dhp 19; Jāt IV 281 (perhaps better with varia lectio as hasamāna); V 63; and bhāsanto Snp 543. — gerundive bhāsitabba AN IV 115; Vism 127. — medium indicative present 2nd singular bhāsase Vimāna Vatthu 342; medium imperative present 2nd singular bhāsassu MN II 199. — An apparent gerund form abhāsiya Iti 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 Snp 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 Skt. bhāṣā] speech, language, especially vernacular, dialect Jāt 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 Skt. bhāṣin] speaking AN I 102 (dubbhāsita-bhāsin).
:: Bhāsita [past participle of bhāsati1] spoken, said, uttered AN V 194; Miln 28; Dhp IV 93. — (neuter) speech, word Dhp 363; MN I 432. Usually as su° and dub° (both adjective and neuter) well and badly spoken, or good and bad speech Vinaya I 172; MN II 250; AN I 102; II 51 (su°; read bhāsita for bāsita); VI 226; Snp 252, 451, 657; Jāt 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 SN I 156; Puggalapaññatti 56; Paramatthajotikā II 549.
:: Bhāsura (adjective) [cf. Epic Skt. 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 Snp 296; Jāt I 307; Peta Vatthu Commentary 54, 64; genitive singular bhātuno Therīgāthā Commentary 71 (Apadāna verse 36), and bhātussa Mahāvaṁsa 8, 9; instrumental bhātarā Jāt I 308; accusative bhātaraṁ Snp 125; Jāt I 307; locative bhātari Jāt III 56. — nominative plural bhātaro Jāt I 307, and bhātuno Theri 408; accusative bhāte Dīpavaṁsa VI 21. In compounds both bhāti° (bhātisadisa like a brother Jāt V 263), and bhātu° (bhātu-jāyā brother's wife, sister-in-law Jāt V 288; Vism 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. Skt. bhāḥ neuter splendour, radiance, bhāsati to shine forth; Greek ϕάος light, ϕαίνω to show etc.; as bonian to polish = German bohnen; also Skt. bhāla shine, splendour, = as bael funeral pile] to shine (forth), to appear DN II 205; Vimāna Vatthu 352; Jāt II 313, — past participle bhāta: see vi°.
:: Bhātika (and Bhātiya) [from bhātar, cf. Classical Skt. bhrātṛka] literally brotherly, i.e. a brother, often °—: "brother" (a) bhātika: Jāt I 253 (jeṭṭhaka°); VI 32; Dhp I 14 (°thera my thera-brother or br.-thera), 101, 245; Peta Vatthu Commentary 75. (b) bhātiya: Vism 292 (dve °therā two th. brothers). — cf. bhātuka.
:: Bhātuka [= bhātika, from Skt. bhrātṛka] brother, usually —°, viz. pati° brother-in-law, husband's brother Jāt VI 152; putta° son and brother Dhp 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. Jāt 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" Jāt II 109. Thus in connection with (a) adjectives: atthika° state of need Peta Vatthu Commentary 120; ūna° depletion Paramatthajotikā II 463; ekī° loneliness Vism 34; sithilī° (for sithila° in connection with kṛ and bhū) relaxation Vism 502. (b) adverbs. upari° high condition MN I 45; pātu° appearance Snp 560; vinā° difference Snp 588. (c) nouns and noun-derivations: atta° individual state, life, character Snp 388 (= citta Paramatthajotikā II 374); asaraṇa° state of not remembering Dhp III 121; samaṇa° condition of a recluse Snp 551. (d) forms of verbs: nibbatta° fact of being reborn Dhp 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 Jāt 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) Dhp III 94, for *sampayuttattaṁ (abstract); bhākuṭi-kassa bhāvo = bhakuṭiyaṁ Vism 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: Jāt 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 Skt. 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°); DN III 219 (three: kāya°, citta°, paññā°), 221, 225, 285, 291; SN I 48; Dhp 73, 301; Jāt I 196 (mettā°); III 45 (the same); Mahāniddesa 143 (saññā°); Nettipakaraṇa 91 (samatha-vipassenaṁ); Vibhaṅga 12, 16f., 199, 325; Vism 130 (karaṇa, bhāvanā, rakkhaṇa; here bh. = bringing out, keeping in existence), 314 (karuṇā°), 317 (upekkhā°); Miln 25 (°ṁ anuyuñjati); Saddhammopāyana 15, 216, 233, 451.
-ānuyoga application to meditation Vibhaṅga 244, 249; -ārāma joy of or pleasure in self culture AN II 28; -bala power to increase the effect of meditation, power of self-culture AN I 52; DN III 213; -maya accomplished by culture practice; brought into existence by practice (of cultured thought), cf. Compendium 207. DN III 218, 219; Nettipakaraṇa 8; with dānamaya and sīlamaya at Iti 19, 51; Vibhaṅga 135, 325; -vidhāna arrangement of process of culture as 168 = Vism 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) MN I 33 (garu + ; explained by Buddhaghosa as "addhā'yam āyasmā jānaṁ jānāti passaṁ passatī ti evaṁ sambhāvanīyo" Papañcasūdanī I 156); SN V 164; AN III 110; Miln 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, MN I 293; cf. Buddhist Manual of Psychological Ethics page 132. — DN II 79; MN II 11 (cattāro sammappadhāne and iddhipāde); SN I 188 (cittaṁ ekaggaṁ), Thera 83, 166 (present participle bhāvayanto); Snp 341 (cittaṁ ekaggaṁ), 507 (present participle bhāvayaṁ), 558 (gerundive bhāvetabba), 1130 (present participle bhāvento = āsevanto bahulī-karonto Cullaniddesa §476); Dhp 87, 350, 370; Jāt I 264 (mettaṁ), 415, II 22; Cullaniddesa sub voce kāmaguṇā (p. 121) (where gerundive in sequence "sevitabba, bhajitabba, bhāvetabba, bahulī-kātabba"); Puggalapaññatti 15, Dhp III 171; Saddhammopāyana 48, 495. — passive present participle bhāviyamāna AN II 140; Paramatthajotikā I 148, — past participle bhāvita.
:: Bhāvin (adjective) [from bhāva, Epic Skt. bhāvin "imminent"] "having a being," going to be, as —° in avassa° sure to come to pass inevitable Jāt 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 AN V 299 (cittaṁ parittaṁ abhāvitaṁ; opposite cittaṁ appamāṇaṁ subhāvitaṁ ￼); Snp 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" AN IV 26; Snp 277, 322, 1049; Dhp 106, 107; Cullaniddesa §142; Cullaniddesa §475 B (indriyāni bh.); Jāt II 112 (°bhāvanāya when the training of thought is perfect); Vism 185 (°bhāvana, adjective one of well-trained character), 267, 400 (+ bahulī-kata); Dhp 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 SN III 153, 475; Peta Vatthu II 966.
:: Bhāyati [cf. Skt. 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 Thera 21; Snp page 48; 2nd singular bhāyasi Theri 248; 1st plural bhāyāma Jāt II 21; 3rd plural bhāyanti Dhp 129; imperative 2nd plural bhāyatha Udāna 51; Jāt III 4; potential 3rd singular bhāye Snp 964 and bhāyeyya Miln 208; 3rd plural bhāyeyyuṁ Miln 208. Preterit 1st singular bhāyiṁ Dhp III 187; 2nd singular bhāyi Thera 764; Dhp III 187; and usually in prohibative mā bhāyi do not be afraid SN V 369; Jāt I 222; Dhp I 253. — gerundive bhāyitabba Cullaniddesa sub voce kāmaguṇā B; Dhp III 23. Causative I bhāyayate to frighten Jāt III 99 (commentary: utra seti); causative II bhāyāpeti Jāt 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 Skt. bheda in same meanings] 1. breaking, rending, breach, disunion, dissension Vism 64f. (contrasted with ānisaṁsa), 572f. (with reference to upādāna and bhava); Sammohavinodanī 185 (the same); Saddhammopāyana 66, 457, 463. — mithu° breaking of alliance DN II 76; Jāt IV 184; Kathāvatthu 314; — vacī° breaking of [the rule as to] speech Miln 231; — saṅgha° disunion in the Saṅgha Vinaya II 203; — sīla° breach of morality Jāt 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. DN III 52, 146f., 258; Dhp 140; Puggalapaññatti 51. 2. (—°) sort, kind, as adjective consisting of, like Jāt II 438; VI 3 (kaṭukādi°); Dhp 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; Jāt 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" Miln 1. See under puṭa. 2. (figurative) breach, division, destruction AN IV 247; Dhp 138; Buddhavaṁsa II 7; Jāt I 467 (mittabhāva°).
-dhamma subject to destruction, fragile, perishable AN IV 386; Jāt 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 Snp 255; Jāt I 263; III 318; Puggalapaññatti 30; Miln 160, 199.
:: Bhejjanaka (adjective) [from bhejja] breakable; like bhejja only in negative form abhejjanaka indestructible Jāt I 393.
:: Bheka [cf. Vedic bheka, onomatopoetic] a frog Thera 310; Jāt 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 Thera 164: see kaṇḍu2), but belongs with Prākrit geṇḍui play and Pāḷi geṇḍuka and the originally Skt. 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 Thera 164 (see kaṇḍu2) Jāt 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 Jāt IV 30, 256; V 196; VI 471; as 116. See also geṇḍuka.
:: Bheṇḍuka2 [from bheṇḍu, identical with bheṇḍuka1] aknob, cupola, round tower Jāt I 2 (mahā-bh°-pamāṇa).
:: Bheraṇḍaka [cf. Skt. bheruṇḍa] a jackal Jāt V 270; the nominative probably formed after the accusative in phrase bheraṇḍakaṁ nadati to cry after the fashion of, or like a jackal AN I 187.
:: Bherava (adjective) [from bhīru, cf. Epic Skt. bhairava] fearful, terrible, frightful Thera 189; Snp 959, 965, 984; Mahāniddesa 370, 467; Jāt VI 520; Dīpavaṁsa xvII 100; Pañca-g 26, 31. — bahu° very terrible AN III 52; stricken with terror Jāt VI 587. — (noun) terror, combined with bhaya fear and dismay MN I 17; AN IV 291; V 132; Thera 367, 1059; — pahīna-bhayabherava having left behind (i.e. free from) fear and terror SN III 83.
-rāva cry of terror Miln 254.
:: Bheri (feminine) [cf. Epic Skt. bherī] a kettledrum (of large size; as 319 distinguishes 2 kinds: mahā° and paṭaha°) DN I 79; AN II 185; Vimāna Vatthu 8110; Jāt VI 465; Dhp I 396; Saddhammopāyana 429. — issara° the drum of the ruler or lord Jāt I 283; paṭaha° kettledrum Dīpavaṁsa xvI 14; as 319; Peta Vatthu Commentary 4; yāma° (-velāya) (at the time) when the drum sounds the watch Jāt V 459; — bheriṁ vādeti to sound the drum Jāt I 283; — bheriyo vādentā (plural) beating (literal making sound) the drums Jāt II 110. bheriñ carāpeti to make the drum go round, i.e. to proclaim by beat of drum Jāt V 41; VI 10;
-caraṇa the carrying round of the drum (in proclamations), in compounds °magga the proclamation road Dhp II 43; and °vīthi the same Dhp II 45; -tala the head of the drum Vism 489 (in comparison); Sammohavinodanī 80 (the same); -paṇava drum and tabor (in battle) AN II 117; -vāda drum-sound, figurative for a loud voice Peta Vatthu Commentary 89 (bherivādena akkosati rails like drum); -vādaka a drummer Jāt I 283; -saññā sign of the drum Dhp I 396; -sadda sound of the drum Jāt I 283.
:: Bhesajja (neuter) [cf. Vedic bhaiṣajya < bheṣaja, from bhiṣaj; see also Pāḷi bhisakka] a remedy, medicament, medicine Vinaya I 278; DN II 266; MN I 30; Paramatthajotikā II 154, 446; Saddhammopāyana 393. — bhesajjaṁ karoti to treat with a medicine Dhp I 25; mūla-bhesajjāni the principal medicines Miln 43; pañca bhesajjāni the five remedies (allowed to bhikkhus) Dhp 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 = Iti 86 ("bhesmā hi udadhī mahā," so read for Vinaya. bhasmā, with varia lectio bhesmā, and for Iti tasmā, with varia lectio bhesmā, misunderstood by editor — Samantapāsādikā 1277 explains by bhayānaka); Jāt V 266; VI 133 (varia lectio bhasma).
:: Bhettar [agent noun from bhid] a breaker, divider AN V 283.
:: Bhidura (adjective) [from bhid] fragile, perishable, transitory Theri 35 (= bhijjana-sabhāva Therīgāthā Commentary 43).
:: Bhijjana (neuter) [from bhijjati] breaking up, splitting, perishing; destruction Jāt I 392; V 284; VI 11; Dhp I 257 (kaṇṇā bhijjanākāra-pattā); Therīgāthā Commentary 43 (bhijjana-sabhāva of perishable nature; explanation of bhidura Theri 35); Peta Vatthu Commentary 41 (°dhammā destructible, of saṅkhārā). — Derivation abhijjanaka see seperate
:: Bhijjati [passive of bhindati, cf. Skt. bhidyate] to be broken, to be destroyed; to break (instrumental); present bhijjati Dhp 148, present participle bhijjamāna: see phrase abhijjamāne udake under abhijj°, with which cf. phrase abhejjantyā pathavyā Jāt VI 508, which is difficult to explain (not breaking? for abhijjantī after abhejja and abhedi, and *abhijjanto for abhijjamāna, intransitive?). Imperative bhijjatu Thera 312. — Medium preterit 2nd plural bhijjittha Jāt I 468; preterit abhedi Udāna 93 (abhedi kāyo). — Future bhijjhissati Sumaṅgalavilāsinī I 266; gerundive bhijjitabba Jāt III 56; on gerundive °bhijja see pabhindati; gerundive bhejja in abhejja not to be broken (q.v.).
:: Bhikkhaka [from bhikkhu, cf. Epic Skt. bhikṣuka and feminine bhikṣukī] a beggar, mendicant SN I 182 (bh. brāhmaṇa); Jāt 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 as for SN I 176, 182 (so read for Text bhikkhavo); Dhp 266; Sammohavinodanī 327. — present participle medium bhikkhamāna Theri 123.
:: Bhikkhā (feminine) [cf. Epic and Classical Skt. 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); Miln 16; Peta Vatthu Commentary 3, 75, 131 (kaṭacchu°); bhikkhāya carati to go out begging food [cf. Skt. bhaikṣaṁ carati] Jāt III 82; V 75; Peta Vatthu Commentary 51 and passim. °subhikkha (neuter) abundance of food DN I 11. dubbhikkha (neuter) (and °ā feminine) scantiness of alms, famine, scarcity of food, adjective famine-stricken (cf. Skt. durbhikṣaṁ) Vinaya II 175; III 87 (adjective); IV 23 (adjective); SN IV 323, 324 (dvīhitikaṁ); AN I 160; III 41; Jāt II 149, 367; V 193; VI 487; Cariyāpiṭaka I 3, 3 (adjective); Vism 415 (°pīḷita), 512 (feminine in simile); Paramatthajotikā I 218; Dhp I 169; II 153 (feminine); III 437 (°bhaya).
-āhāra food received by a mendicant Jāt I 237 (= bhikkhu-āhāra?); -cariyā going about for alms, begging round Snp 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 Skt. bhikṣu, from bhikṣ] an almsman, a mendicant, a Buddhist monk or priest, a bhikkhu. Nominative singular bhikkhu passim; Vinaya III 40 (vuḍḍhapabbajita); AN I 78 (thera bh., an elder bh.; and nava bh. a young bh.); III 299 (the same); IV 25 (the same); Snp 276, 360, 411f., 915f., 1041, 1104; Dhp 31, 266f., 364f., 378; Vimāna Vatthu 801; accusative bhikkhuṁ Vinaya III 174; Dhp 362, and bhikkhunaṁ Snp 87, 88, 513; genitive dative bhikkhuno AN I 274; Snp 221, 810, 961; Dhp 373; Peta Vatthu I 1010; and bhikkhussa AN I 230; Vinaya III 175; instrumental bhikkhunā Snp 389. Plural nominative bhikkhū Vinaya II 150; III 175; DN III 123; Vism 152 (in simile); Sammohavinodanī 305 (compared with amaccaputtā) and bhikkhavo Snp 384, 573; Dhp 243, 283; accusative bhikkhu Snp 78; MN I 84; Vimāna Vatthu 2210; and bhikkhavo Snp 384, 573; genitive dative bhikkhūnaṁ Vinaya III 285; DN III 264; Snp 1015; Peta Vatthu II 17; and bhikkhunaṁ SN I 190; Thera 1231; instrumental bhikkhūhi Vinaya III 175; locative bhikkhūsu AN IV 25, and bhikkhusu Thera 241, 1207; Dhp 73; vocative bhikkhave (a Māgadhī form of nominative bhikkhavaḥ) Vinaya III 175; Snp page 78; Vimāna Vatthu 127; Peta Vatthu Commentary 8, 39, 166; and bhikkhavo Snp 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." Vism 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 Snp 810).
-gatika a person who associates with the bhikkhus (in the Vihāra) Vinaya I 148; -bhāva state of being a monk, monkhood, bhikkhuship DN I 176; Snp page 102; -saṅgha the community of bhikkhus, the Order of friars DN III 208; Snp 403, 1015; Snp pages 101, 102; Miln 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. BHS bhikṣuṇī, but Classical Skt. bhikṣukī] an almswoman, a female mendicant, a Buddhist nun DN III 123f., 148, 168f., 264; Vinaya IV 224f., 258f. (°saṅgha); SN I 128; II 215f., IV 159f.; AN I 88, 113, 279; II 132 (°parisā), 144; III 109; IV 75; Miln 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 Jāt 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) DN II 106 = AN IV 311; DN II 157; Vinaya III 8; Peta Vatthu Commentary 22; Therīgāthā Commentary 242 (°sabhāva = bhīmarūpa); Jāt V 43. (b) bhiṁsana Peta Vatthu IV 35 (+ lomahaṁsa).
:: Bhiṁsā (feminine) [from bhiṁsa] terror, fright; mahā-bhiṁsa (adjective) inspiring great terror DN 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 SN I 131 (kāya).
:: Bhindati [bhid, Skt. 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 (= Skt. abhidat) DN II 107; Jāt III 29 (see also under abhida); abbhidā Jāt I 247; II 163, 164. — Future bhecchati (Sanskrit bhetsyati) AN I 8. — Gerund bhetvā (Sanskrit bhittvā) Thera 753; Snp 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; Dhp I 125 (kathaṁ bh. to break a promise); Saddhammopāyana 47. — present participle bhindanto Mahāvaṁsa 5, 185. — potential bhinde Vism 36 (sīlasaṁvaran). — future bhindissati Vinaya II 198. — preterit bhindi Jāt I 467 (mitta-bhāvaṁ), and abhindi AN IV 312 (atta-sambhavaṁ). — gerund bhinditvā Jāt I 425, 490; Peta Vatthu Commentary 12; also in phrase indriyāni bhinditvā breaking in one's senses, i.e. mastering, controlling them Jāt II 274; IV 104, 114, 190. — causative I bhedeti: see vi°. Causative II bhindāpeti to cause to be broken Jāt I 290 (sīlaṁ); VI 345 (pokkharaṇiṁ) and bhedāpeti Vinaya III 42. — See also bhindana.
:: Bhindivāla [non-Aryan; Epic Skt. bhindipāla spear, but cf. Prakrit bhiṇḍi-māla and °vāla, Pischel, Prākrit Grammar §248; see also Geiger, Pāḷi Grammar §38] a sort of spear Jāt VI 105, 248; Abhidhānappadīpikā 394.
:: Bhinna ￼ [past participle of bhindati] 1. broken, broken up (literal and figurative) Snp 770 (nāvā); Jāt 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 DN 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 Miln 229f. (opposite parisuddhājīva); Vism 306; -nāva ship-wrecked Jāt IV 159; -paṭa a torn cloth, in compound °dhara "wearing a patchwork cloth," i.e. a bhikkhu (see also sub voce bhikkhu) Thera 1092; -plava ship-wrecked Jāt III 158; -manta disobeying (i.e. breaking) a counsel Jāt VI 437; -sira with a broken head Jāt IV 251; -sīmā (feminine) one who has broken the bounds (of decency) Miln 122; -sīla one who has broken the norm of good conduct Vism 56; -hirottappa without shame, shameless Jāt I 207.
:: Bhinnatta (neuter) [from bhinna] state of being broken or destroyed, destruction AN 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 = SN II 269 (bhiṅka-cchāpa); Jāt 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 Skt. bhṛṅgāra] a water jar, a (nearly always golden) vase, ceremonial vessel (in donations) Vinaya I 39 (sovaṇṇa-maya); DN II 172; AN IV 210 = 214 (Text °gāra, varia lectio °kāra); Cariyāpiṭaka I 3, 5; Jāt 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. Skt. bhṛṅga bee, bhṛṅgaka and bhṛṅga-rājā] a bird: Lanius caerulescens Jāt 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 SN I 204; II 268; Jāt I 100; IV 308.
-puppha the lotus flower Snp 2 (= paduma-puppha Paramatthajotikā II 16); -muḷāla fibres and stalk of the lotus Jāt V 39; Vism 361.
:: Bhisakka [cf. Vedic bhiṣaj physician, Pāḷi bhesajja medicine and see Geiger, Pāḷi Grammar §63.1] a physician MN I 429; AN III 238; IV 340; Iti 101; Miln 169, 215, 229, 247f., 302; Vism 598 (in simile); Sumaṅgalavilāsinī I 67, 255.
:: Bhisi1 (feminine) [cf. Epic Skt. 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; Dhp I 416; Sammohavinodanī 365.
:: Bhisi2 [etymology?] a raft Snp 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 DN II 261 (°kāya adjective terrific).
:: Bhitti (feminine) [from bhid, cf. Skt. bhitta fragment, and Classical Skt. bhitti wall] a wall Vinaya I 48; DN II 85; SN II 103; IV 183; V 218; Jāt I 491; Vism 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 Jāt IV 318.
:: Bhittika (adjective) [from bhitti] having a wall or walls Jāt 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 Skt. bhūyaḥ: Pāḷi bhiyyo cf. Skt. jugupsate: Pāḷi jigucchati] 1. (adjective) more Snp 61 (dukkham ettha bhiyyo), 584 (the same), 306 (bh. taṇhā pavaḍḍhatha); Dhp 313 (bh. rajan ākirate), 349 (bh. taṇhā pavaḍḍhati). 2. (adverb) in a higher degree, more, repeatedly, further SN I 108 (appaṁ vā bhīyo less or more); Snp 434 (bh. cittaṁ pasīdati); Dhp 18 (bh. nandati = ativiya n. commentary); Miln 40. — See also bhiyyoso, yebhuyyena.
-kamyatā desire for more, greed Vinaya II 214; -bhāva getting more, increase, multiplication DN III 221; Vinaya III 45; SN V 9, 198, 244; AN I 98; V 70; Sammohavinodanī 289.
:: Bhiyyoso (adverb) [ablative formation from bhiyyo 1] still more, more and more, only in compound °mattāya [cf. BHS bhūyasyā mātrāya Mahāvastu II 345; Divyāvadāna 263 and passim] exceedingly, abundantly AN I 124 = Puggalapaññatti 30 (explained at Puggalapaññatti 212 by "bhiyyoso-mattāya uddhumāyana-bhāvo daṭṭhabbo"); Jāt I 61; Peta Vatthu Commentary 50.
:: Bhībhaccha see bībhaccha.
:: Bhīma (adjective) [from bhī, cf. Vedic bhīma] dreadful, horrible, cruel, awful Jāt IV 26; Miln 275.
-kāya of horrible body, terrific Jāt V 165; -rūpa of terrifying appearance Theri 353; -sena having a terrifying army Jāt IV 26; VI 201. Also proper name of one of the five sons of King Paṇḍu Jāt V 426; Vism 233.
:: Bhīmala (adjective) [from bhīma] terrifying, horrible, awful Jāt V 43 (Text bhīmūla, but read bhīmala; commentary explains by bhiṁsanaka-mahāsadda).
:: Bhīrati passive to bharati, only in compound present participle anubhīramāna MN 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 DN 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 Snp 437 (= utrāsa Paramatthajotikā II 390).
-ttāṇa refuge for the fearful, adjective one who protects, those who are in fear AN II 174; Iti 25; Saddhammopāyana 300.
:: Bhīruka (adjective) [from bhīru] afraid, shy, cowardly, shunning (—°) Vism 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 Dhp 310; Jāt 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. Skt. bhoḥ which is the shortened vocative bhagoḥ of Vedic Bhagavant; cf. as to form Pāḷi āvuso > Skt. āyuṣmaḥ of āyuṣmant] a familiar term of address (in speaking to equals or inferiors): sir, friend, you, my dear; plural sirs DN I 88, 90, 93, 111; MN I 484; Snp 427, 457, 487; with vocative of noun: bho purisa my dear man Jāt I 423; bho brahmaṇā oh ye brahmans Jāt II 369. Double bho bho Dhp 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 Snp 620; Dhp 396; Jāt VI 211, 214; Dhp IV 158.
:: Bhobhukka [intensive-reduplication of bhukk = bukk, to bark: see bhukka and cf. Skt. bukkati, bukkana] one making a barking sound, barker, i.e. dog Jāt VI 345 (= bhuṅkaraṇa commentary).
:: Bhoga1 [from bhuñj: see bhuñjati] 1. enjoyment AN IV 392 (kāmaguṇesu bh.). 2. possession, wealth DN III 77; Snp 301, 421; Dhp 139, 355; Puggalapaññatti 30, 57; Saddhammopāyana 86, 228, 264. — appa° little or no possession Snp 114.
-khandha a mass of wealth, great possessions DN 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" Jāt II 135. cf. Fick, Soziale Gliederung pages 71, 112; -cāgin giving riches, liberal AN 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. MN I 286.
:: Bhoga2 [from bhuj to bend, cf. bhuja3 and Skt. bhoga the same Hālayudha 3, 20] the coil of a snake Jāt III 58. See also nib°.
:: Bhogatā (—°) (feminine) [abstract from bhoga] condition of prosperity, having wealth or riches, in uḷāra° being very rich, MN III 38.
:: Bhogavant (adjective) [from bhoga] one who has possessions or supplies, wealthy Jāt V 399; Mahāvaṁsa 10, 20; Saddhammopāyana 511.
:: Bhogga1 (adjective) [from bhuj to bend, past participle corresponds to Skt. bhugna] bent, crooked MN I 88; DN II 22; AN I 138; Jāt III 395.
:: Bhogga2 (adjective) [gerund of bhuñj to enjoy, thus = Skt. 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 DN I 87; AN I 244, 284; II 113, 170; Jāt II 370; Dhp I 313 (royal possessions in general); Sumaṅgalavilāsinī I 245. cf. BHS rājabhogya Mahāvastu I 287. See in detail under rāja-bhogga. — naggabhogga one who possesses nothing but nakedness, i.e. an ascetic Jāt 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°) DN II 80; III 124; SN I 78; IV 331, 333; AN III 289; V 177. — masculine owner, wealthy man MN I 366.
:: Bhogin2 (adjective) [from bhuj, see bhuja3] having coils, of a snake Jāt III 57; VI 317.
:: Bhogiya is diæretic form of Skt. bhogya = Pāḷi bhogga2 with which identical in meaning 2, similar also to bhogika; DN 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 SN I 44, 45; bhojājānīya a well-trained horse, a thoroughbred Jāt I 178, 179; bhojaputta son of a villager Jāt V 165; bhoja rājā head of a village (-district) a subordinate king Snp 553 = Thera 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 Snp (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. MN III 173: "paṭirājāno te rañño cakkavattissa anuyuttā bhavanti," and AN V 22: "kuḍḍa rājāno" in same phrase. — Mrs. Rhys Davids At Ps.B., page 311, translates "nobles and wealthy lords."
:: Bhojaka [from bhuj, bhojeti] 1. one who provides food, attendant at meals Jāt V 413. 2. (is this from bhuñjati2 and bhujissa?) one who draws the benefit of something, owner, holder, in gāma° landholder, village headman (see DB I 108 note and Fick, Soziale Gliederung 104f.) Jāt I 199, 354, 483; II 135 (= gāmapati, gāmajeṭṭhaka); V 413; Dhp I 69. cf. bhojanaka.
:: Bhojaṁ is present participle of bhojeti, feeding Jāt VI 207.
:: Bhojana (neuter) [from bhuñjati] food, meal, nourishment in general SN II 218; IV 103, 175; Jāt I 178; IV 223; Snp 102, 128, 242, 366, 667; Dhp 7, 70; Puggalapaññatti 21, 55; Miln 370; Vism 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 Jāt II 368; Dhp 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 SN II 218; AN 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 Vism 69; -vikati at Jāt V 292 is to be read as bhājana° (q.v.).
:: Bhojanaka = bhojaka, in °gāma owner or headman of the village Jāt 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 Jāt I 90. See also khādaniya. bhojanīya: eatable SN I 167, cf. pari°. bhojaneyya: fit to eat Sumaṅgalavilāsinī I 28; a° unfit to be eaten Snp 81; Jāt V 15.
:: Bhojeti [causative of bhuñjati] to cause to eat, to feed, entertain, treat, regale Vinaya I 243; IV 71; Jāt VI 577; Dhp I 101.
:: Bhojin (—°) (adjective) [from bhuj] feeding on, enjoying AN III 43; MN I 343; Snp 47; Jāt 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 Jāt 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 Skt. bhoktu-kāma. cf. also agent noun bhoktṛ of °bhukṣ, enjoyer, eater. Pāḷi bhokkhi might be Skt. 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.)Snp998; Dhp III 194 (vocative bhoti).
:: Bhottabba and Bhottuṁ are gerundive and infinitive of bhuñjati (q.v.); bhottabba to be eaten Jāt V 252, 253; bhottuṁ to eat Jāt 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) Theri 143. See under yathā.
:: Bhuja1 (masculine and neuter) [cf. Epic and Classical Skt. 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 = Skt. 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 Snp 48 (explained by Cullaniddesa §478 as hattha, hand); 682 (plural bhujāni); Jāt V 91, 309; VI 64; Buddhavaṁsa I 36; Vimāna Vatthu 6418.
:: Bhuja2 [from bhuñjati2] clean, pure, bright, beautiful Jāt 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 Jāt VI 456 (commentary: bhujaṅgalatā, perhaps identical with bhujaka?), also in compound bhuja-ga ￼ going crooked, i.e. snake Miln 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 Jāt VI 457; and bhujaṅgama SN 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. BHS 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; Jāt II 313; Peta Vatthu Commentary 112. — bhujissaṁ karoti to grant freedom to a slave Jāt V 313; VI 389, 546; Dhp 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 DN II 80 (cf. DB II 80); III 245; SN II 70; IV 272; AN III 36, 132, 213; Vism 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?) Jāt 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 Snp 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 Miln 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) Miln 178. The form would correspond to Skt. 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 Dhp 28. (c) resting on the earth Miln 181. Also as °ka living on earth, earthly (of gods) Jāt III 87; -deva a terrestrial deva or fairy AN IV 118; Paṭisambhidāmagga II 149; Sammohavinodanī 12; Dhp I 156; Vimāna Vatthu 334; Peta Vatthu Commentary 5, 43, 55, 215, 277; -devatā = °deva Jāt 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 Jāt 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 Jāt IV 371 (°kāraṇa); Peta Vatthu Commentary 184.
-kāla meal-time Dhp I 346.
:: Bhuñjati1 ￼ [bhuj to Latin fruor, frūx = English fruit, frugal etc.; Gothic brūkjan = as 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 Snp 102, 240, 259, 619; Dhp 324; Puggalapaññatti 55. potential bhuñjeyya Snp 400; Dhp 308, 2nd plural bhuñjetha Dhp 70; Mahāvaṁsa 25, 113. Imperative 2nd medium bhuñjassa SN V 53; 3rd active bhuñjatu SN I 141; Snp 479; bhuñjassu Snp 421; present participle bhuñjanto Jāt III 277: bhuñjamāna Thera 12; Snp 240. Future 1st singular bhokkhaṁ [Sanskrit bhoksyāmi] Jāt IV 117. Preterit 1st singular bhuñjiṁ Miln 47; 3rd singular bhuñji Jāt IV 370; 3rd plural abhuñjiṁsu Thera 922; abhuñjisuṁ Mahāvaṁsa 7, 25. Gerund bhutvā Jāt III 53 (= bhuñjitvā commentary); Dhp I 182; bhutvāna Snp 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 AN I 241 (°āgāra chaff-house); Dhp 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 Dhp 339 (taṇhā = balavā Dhp IV 48); Jāt V 361 (daṇḍa = daḷha, balavā commentary). — neuter bhusaṁ (adverb) much, exceedingly, greatly, vehemently. In compounds bhusaṁ° and bhusa°. — SN I 69; Jāt III 441; IV 11; V 203 (bhusa-dassaneyya); VI 192; Vimāna Vatthu 69; Peta Vatthu 338; IV 77; Miln 346; Paramatthajotikā II 107 ("verbum intensivum"); Saddhammopāyana 289.
:: Bhusati and Bhussati [perhaps a legitimate form for Skt. 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); Dhp 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. Skt. bhūṣati] to make strong, to cause to grow (?) Jāt V 218 (commentary explains by "bhusaṁ karoti, vaḍḍheti" page 224).
:: Bhusikā (feminine) [from bhusa1] chaff AN I 242; Vinaya II 181.
:: Bhusita [past participle of bhusati] barking Jāt IV 182 (°sadda, barking, noise). See also bhasita.
:: Bhutta [past participle of bhuñjati1; Skt. bhukta] 1. (passive) eaten, being eaten Snp page 15; Dhp 308; impersonal eating Vinaya IV 82 (bhuttaṁ hoti). Also °geha eating house Jāt V 290, and in phrase yathā-bhuttaṁ bhuñjatha "eat according to eating," i.e. as ought to be eaten, eating in moderation DN II 173 (where Rhys Davids, DB II 203, translates "ye shall eat as ye have eaten") = III 62, 63 (where Rhys Davids, DB 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 Miln 370 (sace bhutto bhaveyyāhaṁ); also in phrase bhutta-pātar-āsa after having eaten breakfast Jāt II 273; Dhp IV 226.
-āvasesa the remainder of a meal Vinaya II 216.
:: Bhuttar [agent noun from bhuj, cf. Skt. bhoktṛ already Vedic and Epic] one who eats or has eaten, or enjoys (cf. bhutta 2) Jāt V 465 (ahaṁ bhuttā bhakkhaṁ ras'uttamaṁ).
:: Bhuttavant (adjective) [bhutta + vant] having eaten, one who has eaten Jāt 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; Miln 15 (+ onīta-pattapāṇi); Peta Vatthu Commentary 23 (+ pavārita); Paramatthajotikā II 58; instrumental bhuttāvinā Vinaya IV 82; genitive dative bhuttāvissa DN II 195. Accusative bhuttāviṁ Vinaya I 213; Snp page 111 (+ onīta-pattapāṇiṁ); Jāt V 170; nominative plural bhuttāvī Vinaya IV 81, and bhuttāvino SN IV 289.
:: Bhuvi see bhū.
:: Bhuyya the regular Pāḷi representative of Skt. 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) Jāt 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 Skt. bhūrja, with which related Latin fraxinus ash, as beorc = English birch, German birke] the Bhūrja tree, i.e. a kind of willow Jāt V 195, 405 (in both places = ābhujī), 420.
:: Bhūkuṭi (feminine) [a different spelling of bhakuṭi, q.v. — cf. Skt. bhṛkuti and bhrukuṭi] frown, anger, superciliousness MN I 125 (varia lectio bhakuṭi and bhā°); Jāt V 296.
:: Bhūma (—°) [= bhūmi] 1. (literal) ground, country, district SN III 5 (pacchā° the Western district). 2. (figurative) ground, reason for, occasion; stage, step Snp 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 Dhp I 414; pañca° pāsāda a palace with five stories Jāt I 58, 89; satta° with seven stories (pāsāda) Dhp II 1, 260. The form °ika at Dhp I 182 (dve° geha). 2. belonging to a place or district, as jāti° from the land of (their) birth MN I 147; pacchā° from the western country SN 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); Dhp I 36 (kusala), 305 (°vaṭṭa); IV 69 (tebhūmaka-vaṭṭa-saṅkhātaṁ Māra-bandhanaṁ), 72 (°dhammā); catu° in four planes as 296 (°kusala); Dhp I 35 (°citta). The form °ika at Dhp 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; Snp 418 (yāna° carriage road); Peta Vatthu I 1014; Paramatthajotikā II 353 (heṭṭhā-bhūmiyaṁ under the earth); Dhp I 414 (the same, opposite upari-bhūmiyaṁ). 2. place, quarter, district, region MN I 145 (jāti° district of one's birth); Snp 830 (vighāta°); Cullaniddesa §475 (danta°); Dhp I 213 (āpāna°); Peta Vatthu Commentary 80 (susāna°). — uyyāna° garden (place or locality) Vimāna Vatthu 6419; Peta Vatthu II 129; Jāt I 58. 3. (figurative) ground, plane, stage, level; state of consciousness, Vinaya. I 17; Vibhaṅga 322f.; Vism 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 Vism 493. — plural bhūmiyo Paṭisambhidāmagga II 205 = Vism 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 DB 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 Vism 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. Jāt I 507; V 84. Another form of bhūmi at end of compounds is bhūma (q.v.).
-kampa shaking of the ground, earthquake Miln 178; -gata "gone into the soil," i.e. hiding, stored away Jāt 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 Jāt VI 95; -pappaṭaka outgrowths in the soil DN III 87 = Vism 418; -pothana beating the ground Dhp I 171; -bhāga division of the earth, district Jāt 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 Dhp 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 Snp 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); Jāt V 266 (plural bhūnahuno, explained by commentary 272 as "isīnaṁ ativattāro attano vaḍḍhiyā hatattā bh."). cf. MN I 502 ("puritanical" suggested by Lord Chalmers).
:: Bhūri1 (feminine) [cf. late Skt. 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 DN 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 DN I 9, explained as "knowledge of charms to be pronounced by one living in an earth-house" (?) Sumaṅgalavilāsinī I 93. See DB 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 SN IV 205; Snp 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 Snp 1136 (cf. Cullaniddesa §480); °medhasa (adjective) very intelligent SN I 42, 174; III 143; AN IV 449; Snp 1131, 1136; Thera 1266; Peta Vatthu III 77.
:: Bhūrī (feminine) [is it original? cf. BHS bhūri in same sense at Lalitavistara 444, 541; Mahāvastu III 332] knowledge, understanding, intelligence Dhp 282, quoted at as 76 (explained as termed so because it is as widespread as the earth; Dhammasaṅgani 16; Dhp III 421; same explanation at as 148); Jāt VI 415.
:: Bhūsana (neuter) [from bhūṣ] ornament, decoration Vism 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; Jāt 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 MN I 260; (2) ghosts ( amanussā) Snp 222; (3) inanimate nature as principle, or the elements (the four dhātus) SN 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) Jāt II 260; (6) all beings or specified existence, animal kingdom (sattā) DN 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 Snp 35 (explained at Cullaniddesa §479 as 2 kinds, viz. tasā and thāvarā, movable and immovable; SN II 47 (Kindred Sayings II 36) mind and body as come-to-be; Dhp 131 (bhūtāni), 405; MN 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 MN 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 Snp 397; Peta Vatthu Commentary 34. See compounds °bhāva, °vacana, °vāda. 4. a supernatural being, ghost, demon, yakkha; plural bhūtā guardian genii (of a city) Jāt 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 as being, quasi (as it were), consisting of, e.g. andha° blind, as it were Jāt VI 139; aru° consisting of wounds Dhp III 109; udapāna° being a well, a well so to speak Peta Vatthu Commentary 78; opāna° acting as a spring AN 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 Dhp 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 Dhp III 302 and Paramatthajotikā II 3); cf. MN III 34; Jāt V 46; Miln 3, 244; -gāha possession by a demon Miln 168 (cf. Divyāvadāna 235); -ṭṭhāna place of a ghost Paramatthajotikā I 170; -pati (a) lord of beings Jāt V 113 (of Inda); VI 362 (the same); Vimāna Vatthu 641 (the same). (b) lord of ghosts, or yakkhas Jāt VI 269 (of Kuvera); -pubba (a) as adjective (—°) having formerly been so and so, as mātā bhūtapubbo satto, pitā etc. SN 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; DN I 92; II 167, 285, 337; MN I 253; III 176; SN I 216, 222, 227; IV 201; V 447; AN IV 136 = Vism 237; AN IV 432; Jāt I 394; Dhp I 56; -bhavya past and future DN 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 MN I 180; DN III 175; Puggalapaññatti 58; a° untruthful Dhp 306; Jāt II 416; -vikāra a natural blemish, fault of growth, deformity Paramatthajotikā II 189 (opposite nibbikāra); -vijjā knowledge of demons, exorcism DN I 9; Dhp I 93, cf. DB I 17); -vejja a healer of harm caused by demons, an exorcist Vinaya IV 84; Jāt II 215; III 511; Miln 23.
:: Bhūtanaka [cf. Skt. bhūtṛṇa] a fragrant grass; Andropogon schoenanthus Jāt VI 36 (= phanijjaka); Vism 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) Vism 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 MN I 515.
:: Bidala (adjective/noun) [cf. Skt. vidala in same meaning, from vi + dal] 1. a kind of pulse, split pea Jāt IV 353 (= mugga), in °sūpa haricot soup Jāt 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; Jāt I 9; Dhp 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 AN II 33 = SN III 85; Thera 189; Mahāniddesa 362; Jāt I 480; II 53; VI 574 (= guhā commentary); Miln 151; Saddhammopāyana 23. — kaṇṇa° orifice of the ear Vism 195; vammīka° ant's nest Jāt 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°) SN III 85 = AN II 33; Mahāniddesa 362; Buddhavaṁsa II 97; Jāt I 18.
:: Bila2 (neuter) [identical with bila1] a part, bit Jāt VI 153 (°sataṁ 100 pieces); ablative bilaso (adverb) bit by bit MN I 58 = III 91 (varia lectio vilaso). At Jāt 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 Jāt V 266 (read macchā bilakatā yathā for macchābhīlā katā y.). The commentary here (page 272) explains as koṭṭhāsa-kata; at Jāt 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. Skt. viḍa] a kind of salt Vinaya I 202; MN II 178, 181.
:: Bilaṅga [etymology doubtful; one compares both Skt. viḍaṅga the plant Embelia ribes, and vilaṅga the plant Erycibe paniculata] sour gruel Jāt VI 365 (= kañjiya); usually in stock phrase kaṇājaka bilaṅga-dutiya (seed-cake?) accompanied by sour gruel Vinaya II 77, 78; SN I 90; AN I 145; IV 392; Jāt I 228; III 299; Paramatthajotikā II 94; Dhp 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?) AN I 47; II 122; Cullaniddesa §604 (varia lectio khil°); Miln 197, 290, 358 (all passages in standard setting).
:: Bilaṅgika (adjective) living on sour gruel; name of a class of brāhmaṇas at Rājagaha SN 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 SN I 150 = AN IV 170 (vv.ll. villa, bila, beḷu, bilāla) = Snp 125 (vv.ll. pillā billā, billa; Text reading after Sinhalese mss billi). cf. derivations bella and beluva.
:: Biḷāla1 [see biḷāra] a cat Jāt I 110; II 244; VI 593. pakkha° a flying fox Jāt VI 538.
:: Biḷāla2 [see bila3] a kind of salt Abhidhānappadīpikā 461.
:: Biḷālī (feminine) [feminine of biḷāla = biḷāra, cf. Skt. biḍālī, also name of a plant, see on Prākrit chira-birālī = Skt. kṣīra-biḍālī Pischel, Prākrit Grammar §241] a bulbous plant, a tuber Jāt 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 Skt. biḍāla and see also Pāḷi biḷāla. The Prākrit forms are birāla and virāla, feminine birālī] a cat DN II 83; MN I 128, 334; SN II 270; AN III 122 (viḷāra); V 202, 289; Thera 1138; Jāt I 461 (as representing deceit), 480; V 406, 416, 418; Miln 118; Dhp II 152; Puggalapaññatti 225. On biḷārain similes cf. JPTS 1907, 116.
-nissakkana (-matta) (large enough) for a cat to creep through AN V 195; -bhastā (a bag of) catskin MN I 128 (explained by Buddhaghosa as "biḷāra-camma-pasibbako"); Thera 1138. At both passages in similes.
:: Biḷārikā (feminine) [cf. Skt. biḍālikā] a she-cat Jāt III 265.
:: Biḷibiḷikā (feminine) [onomatopoetic cf. English babble] tittle-tattle SN I 200 = Thera 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 Skt. bimba] 1. shape, image (= paṭimā Vimāna Vatthu 168) SN I 134 (translation "puppet"); V 217 (vimba); Jāt V 452. In phrase cittakataṁ bimbaṁ it refers to the human body ("the tricked-out puppet-shape" Psalms of the Brethren 303): MN II 64 = Thera 769 = Dhp 147 = Vimāna Vatthu 47, cf. Dhp III 109 (= attabhāva). 2. the red fruit of Momordica monadelpha, a species of amaranth [cf. Skt. bimba and bimbī, a kind of gourd] Jāt 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; Dhp I 387 (°phala, with reference to red lips). bimboṭṭha (feminine °ī) (having) red lips Jāt III 477; VI 590 (nigrodhapatta-bimb'oṭṭhī) Therīgāthā Commentary 133 (Apadāna verse 57). The Skt. 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; SN II 268; AN III 240; Sammohavinodanī 365; Vism 79. See also bhisi1; -jāla [BR. bimbajā?] the Bimba tree, Momordica monadelpha (literal net of b. fruits) Jāt 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) [= Skt. 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 Jāt I 39; V 155. At Jāt 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 Snp 392, 812 (uda°); Jāt I 100; Vism 531 (madhu°); Therīgāthā Commentary 281; Peta Vatthu Commentary 98 (udaka°). 2. a spot (cf. SBE xvII 155) Vism 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 DN 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" (DB II 245 "continuous"). See also below °ssara.
-tthanī having breasts round as a bubble Jāt V 215; -bindu(ṁ) drop by drop Sumaṅgalavilāsinī I 218; -matī (feminine) proper name of a courtesan of Pāṭaliputta in the time of Asoka Miln 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 Snp 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"); Jāt II 439 (= bindhunā avisaṭena piṇḍitena sarena samannāgata commentary); V 204, 299 (= sampiṇḍita-ghana-ssara); VI 518 = 581 (= piṇḍita-ssara commentary).
:: Bībhaccha (adjective) [cf. Epic Skt. bībhatsa, bībhatsate to feel disgust. Not a desiderative from bādhate: see Walde, Latin Wörterbuch sub voce fastidium] disgusting, awful, horrible, dreadful Jāt II 276; IV 71 (°vaṇṇa), Saddhammopāyana 603. °dassana a disgusting sight, horrible to behold Jāt 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 Jāt 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. — DN I 135 (°bhatta seed-corn and food); III 44 (the five kinds: see below under °gāma); MN I 457; SN I 21, 134, 172, 227; III 54, 91; IV 315; AN I 32 (ucchu°), 135, 223, 229, 239; III 404; IV 237; V 213 (ucchu°); Snp 77 (saddhā bījaṁ tapo vuṭṭhi, cf. Paramatthajotikā II 142f., where a detailed discussion on bīja is found), 209, 235 (khīṇa° adjective figurative); Jāt I 242 (tiṇa°-ādīni grass and other seeds), 281; Peta Vatthu I 11; Vism 555 (in simile); Paramatthajotikā I 194 (on Snp 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 Jāt VI 160.
-gāma seed-group, seed-kingdom, seed-creation (opposite bhūta-gāma). There are five kinds of seeds usually enumerated, e.g. At DN I 5 (explained at Sumaṅgalavilāsinī I 77, translated at DB I 6 and passim), viz. mūla°, khandha°, phalu°, agga°, bija°, or plants propagated by roots, cuttings, joints, buddings, shoots, seeds (DB III 40: tubers, shoots, berries, joints, seeds). The same set occurs at DN III 44, 47; Vinaya IV 34; Paramatthajotikā II 144. — Without reference to the five kinds at MN III 34; SN V 46; Miln 33; -jāta species of seed SN 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 AN I 233; SN V 205; Nettipakaraṇa 189, cf. AN IV 380; Kathāvatthu II 471, see also Kv-a in JPTS 1889, 137.
:: Bīraṇa [cf. Skt. vīraṇa and vīraṇī-mūla = uśīra Abhidh-r-m 2, 467] a fragrant grass, Andropogon muricatum SN 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 Miln 168 (cf. SN 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); Miln 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 Jāt I 345 = Dhp I 367; Jāt 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; Vism 209.
:: Bodheti [causative of bujjhati] 1. to awaken to the truth, to enlighten SN I 170; Buddhavaṁsa II 195. Preterit bodhesi Vism 209, abodhayi Buddhavaṁsa II 196 and bodhayi Buddhavaṁsa V 31; Xxv 6 infinitive bodhuṁ: see bujjhati, and bodhetuṁ Jāt IV 393. gerundive bodhabba DN II 246; AN IV 136. 2. to make aware (of), to make known Jāt 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) MN I 356; II 95 = DN III 237 (saddho hoti, saddahati Tathāgatassa bodhiṁ); DN III 159 (anuttaraṁ pappoti bodhiṁ), 165 (the same); SN I 103, 196; V 197f.; AN 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" SN V 160. The moment of supreme enlightenment is the moment when the Four Truths (ariya-saccāni) are grasped SN V 423. bodhi is used to express the lofty knowledge of an ascetic (bodhi-pa ribbājaka proper name Jāt V 229f.), and the stage of enlightenment of the Pacceka Buddha (paccekabodhi Jāt III 348; pacceka-bodhi-ñāṇa Jāt IV 114; paccekasambodhi Paramatthajotikā II 73), as distinguished from sammāsambodhi.
-ṭṭhāna the state of bodhi, state of enlightenment Dīpavaṁsa II 61; -pakkhika = pakkhiya (AN III 70 = 300; Thera 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 Vism 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. Jāt I 275; III 290; V 483; Dhp 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 AN III 70 only indriyesu guttadvāratā, bhojane mattaññutā and jāgariyānuyoga are mentioned in connection with bodhipakkhikā dhammā in general. At SN 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 BHS 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 Vism 116; -pācana ripening of knowledge (of a Buddha); adjective leading to enlightenment Buddhavaṁsa II 121f.; Cariyāpiṭaka I 1, 1 (cf. Jāt 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. Vism 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. MN I 17, 163, 240; SN II 5; III 27; IV 233; V 263, 281, 317; AN II 130; III 240; IV 302, 439; Vism 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 Jāt 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. Jāt IV 228; Vism 403). — Vism 72, 299, 342; Dhp I 105; Therīgāthā Commentary 62; Sammohavinodanī 473.
-aṅgaṇa the courtyard in which the Bo tree stands Sumaṅgalavilāsinī I 191; Vism 188 (°vatta); Sammohavinodanī 349; -tala "Bodhi-foundation," i.e. the place or ground of the B. tree, otherwise Bodhi-maṇḍa Jāt I 105; Mahābodhivaṁsa 9; Dhp I 117; -pakka fruit of the Bo tree Jāt 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; Vism 203; Jāt IV 228, 232; Mahābodhivaṁsa 79; Paramatthajotikā II 2, 30, 225, 258, 281, 340, 391, 441; Dhp I 86; II 69; IV 72; Therīgāthā Commentary 2. cf. BHS bodhimaṇḍa Divyāvadāna 392; -maha feast in honour of the Bo tree Jāt 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
:: Bodho [DPL]: Knowledge, wisdom, intelligence; supreme knowledge, Buddhaship.
:: 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. BHS 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 DN 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). — DN II 79, 83, 120, 303; III 101, 128, 284; MN I 11, 61; II 12; III 85, 275; SN I 54; V 82, 110; AN I 14; IV 23; Mahāniddesa 14, 45, 171 (°kusala), 341; Kathāvatthu I 158; Dhammasaṅgani 358, 528, 1354; Vibhaṅga 199f., 227f.; Vism 160; Miln 340; Dhp 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. Thera 161, 162; Theri 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 Miln 330.
-kosalla proficiency in the constituents of wisdom Vism 248. Bodha1 [from budh] the usual form is sambodha = bodhi, viz. knowledge, wisdom, enlightenment, Buddhahood DN III 54 (varia lectio sam°); as 217; in phrase bodhāya maggo Jāt I 67; Miln 244, 289; and in bodha-pakkhiyadhammā (for which usually bodhi°) Paramatthajotikā II 164 (where given as thirty-seven); complementary to santi (arousing, soothing) Thera 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; Jāt 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 Snp 410, 550; Thera 31; Jāt III 117 (= dīgha commentary); IV 111 (su°); Peta Vatthu IV 31 (of a huge tree), accusative singular brahantaṁ AN 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 Jāt V 215 (= uḷārā commentary); also given as name of a plant Abhidhānappadīpikā 588. — Superlative brahaṭṭha (= Skt. barhiṣṭha; on inversion bar > bra cf. Skt. paribarhanā > Pāḷi paribrahaṇa) in °puppha a large or fully developed blossom Jāt V 416.
-arañña woodlands, vast forest AN I 187; -vana the wild wood, immense forest AN I 152; III 44; Vimāna Vatthu 633; Jāt V 215; -sukha (-vihāra-jjhāna-jhāyin) (a thinker enjoying his meditations in) immense happiness Miln 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) AN 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) DN I 18; III 30, also called Mahā Brahmā (DN I 235f., 244f.; III 30; Iti 15; Vism 578; Dhp II 60); and Sahampati (Vinaya I 5; DN II 157; SN I 136f.; Vism 201; Paramatthajotikā I 171; Paramatthajotikā II 56) and Sanaṅkumāra (DN II 226; III 97). The duration of his life is given as being 1 kalpa (see Kathāvatthu 207, 208). — nominative Brahmā Vinaya I 5; DN II 46; Jāt VI 486; Miln 224; Vism 2 (Brahmānaṁ atibrahmā, epithet of Buddha Bhagavā); Paramatthajotikā II 229 (B. mahānubhāvo); genitive ablative brahmano DN II 209; Vism 205; Paramatthajotikā II 177; instrumental brahmanā DN I 252; II 239; Dhp 105, 230; Vism 48, 405; Dhp II 60; accusative Brahmānaṁ DN II 37; vocative Brahme SN 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 SN I 142 (Baka br.); MN I 327 (the same); AN IV 83; Peta Vatthu Commentary 138 (°devatā for brahma°?); genitive ablative brahmuno SN I 142, 155; instrumental brahmunā DN III 147, 150 and brahmanā Peta Vatthu Commentary 98; vocative singular brahme MN I 328. plural nominative brahmāno Miln 13, 18 (where Jāt VI 486 has Mahā-Brahmā in the same passage); as 195; genitive brahmānaṁ Vism 2; Mahābodhivaṁsa 151. °pacceka Brahmā abr. by himself SN I 149 (of the name of Tudu; cf. pacceka Buddha). -sa brahmaka (adjective) including the brahma gods DN I 62; AN II 70; Vinaya I 11; Sumaṅgalavilāsinī I 174. III. brahma (adjective/noun) [cf. brahmā II 2; Vedic brahma° and Skt. brāhma] 1. holy, pious, brahmanic; (masculine) a holy person, a brahmin — (adjective) Jāt II 14 (br. vaṇṇa = seṭṭha vaṇṇa commentary); Paramatthajotikā I 151 (brahma-cariyaṁ = brahmaṁ cariyaṁ). — (masculine) accusative brahmaṁ Snp 285; vocative brahme (frequent) Snp 1065 (= Brahmā ti seṭṭhavacanaṁ Paramatthajotikā II 592); Jāt 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), AN I 132 (brahmā ti mātāpitaro etc.), 182; IV 76. 3. holy, sacred, divinely inspired (of the rites, charms, hymns etc.) DN 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 Dhp III 210; -ujjugatta having the most divinely straight limbs (one of the thirty-two marks of a great Man) DN II 18; III 144, 155; -uttama sublime as 192; -uppatti birth in the brahma heaven SN I 143; -ūposatha the highest religious observance with meditation on the Buddha and practice of the uposatha abstinence AN I 207; -kappa like Brahmā Thera 909; -kāya divine body DN III 84; Jāt 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) DN I 220; II 69; AN III 287, 314; IV 40, 76, 240, 401; Thera 1082; Vism 225, 559; Paramatthajotikā I 86; -kutta a work of Brahmā DN 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?) Miln 191; -ghaṭa (= ghaṭa2) company or assembly of brahmans Jāt VI 99; -cakka the excellent wheel, i.e. the doctrine of the Buddha MN I 69; AN II 9, 24; III 417; V 33; Iti 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; SN I 5, 60; II 210; III 13; IV 93, AN II 44; MN III 117; Snp 695, 973; Jāt V 107, 382; Vimāna Vatthu 3411 (commentary accusative plural brahmacāraye for °cārino); Dhp 142; Miln 75; Sumaṅgalavilāsinī I 72 (brahmaṁ seṭṭhaṁ ācāraṁ caratī ti br. commentary); Dhp III 83; a° SN 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) DN III 81, 83; MN II 148. cf. dhammaja; -jacca belonging to a brahman family Thera 689; -jāla divine, excellent net, name of a suttanta (DN No. 1) Vism 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; DN II 154; Dhp II 112; cf. Kern, Manual page 87; -dāyāda kinsman or heir of Brahmā DN III 81, 83; -deyya a most excellent gift, a royal gift, a gift given with full powers (said of land granted by the King) DN I 87 (= seṭṭha-deyyaṁ Sumaṅgalavilāsinī I 246; cf. DB 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); DN I 114; Jāt II 166 = Dhp III 125 (here a gift to a br., it is true, but not with that meaning); Jāt 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 MN I 326f., quoted at Vism 393; -nimmita created by Brahmā DN III 81, 83; -patta arrived at the highest state, above the devas, a state like the Br. gods MN I 386; AN II 184; -patti attainment of the highest good SN I 169, 181; IV 118; -patha the way to the Br. world or the way to the highest good SN I 141; AN III 346; Thera 689. cf. Geiger, Pāḷi Dhamma 77; -parāyana devoted to Brahmā Miln 234; -parisā an assembly of the Brahma gods DN III 260; MN I 330; SN I 155; AN IV 307; -pārisajja belonging to the retinue of Br., name of the gods of the lowest Rūpa-brahmaloka SN I 145, 155; MN 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 Dhp III 210 (cf. Miln 13; Jāt VI 486); -bandhu "brahma-kinsman," a brāhmaṇa in descent, or by name; but in reality an unworthy brahman, Theri 251; Jāt VI 532; Therīgāthā Commentary 206; cf. Fick, Soziale Gliederung page 140; -bhakkha ideal or divine food SN I 141; -bhatta a worshipper of Br. Jāt IV 377 sq; -bhavana Br.-world or abode of Br. Mahāniddesa 448; -bhūta divine being, most excellent being, said of the Buddha DN III 84; MN I 111; III 195, 224; SN IV 94; AN V 226; Iti 57; said of Arahants AN II 206; SN III 83; -yāna way of the highest good, path of goodness (cf. brahma-patha) SN V 5; Jāt VI 57 (commentary ariyabhūmi: so read for arāya°); -yāniya leading to Brahmā DN 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. Vism 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) AN 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. DN III 112; SN I 141, 155, 282; AN III 332; IV 75, 103; Snp 508, 1117; Jāt II 61; Paṭisambhidāmagga I 84; Peta Vatthu II 1317; Dhammasaṅgani 1282; Vibhaṅga 421; Vism 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 BHS literature Lalitavistara 171. The Br.-l. is said to be the one place where there are no women: Dhp I 270; — yāva Brahmalokā pi even unto Br.'s heaven, expression like "as far as the end of the world" MN I 34; SN V 265, 288. -°ūpaga attaining to the highest heaven DN II 196; AN V 342; Snp 139; Jāt II 61; Kathāvatthu 114. — °ūpapatti rebirth in heaven Snp 139. -°parāyana the Br.-loka as ultimate goal Jāt II 61; III 396. -°sahavyatā the company of the Br. gods AN IV 135f. -yāna the best vehicle SN V 5 (+ dhammayāna); -vacca sin with a body like that of Mahā Brahmā, combined with -vaṇṇin of most excellent complexion, in stereotype passage at DN I 114, 115; MN 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 DN III 28, 29; Iti 15; Vism 108; -vihāra sublime or divine state of mind, blissful meditation (exercises on (a) altruistic concepts; (b) equanimity; see on these meditations DB I 298). There are four such "divine states," viz. mettā, karuṇā, muditā, upekkhā (see Vism 111; as 192; and cf. Expositor 258; Buddhist Manual of Psychological Ethics 59; BHS same, e.g. Divyāvadāna 224); DN II 196; III 220 (one of the 3 vihāras: dibba°, brahma°, ariya°); Thera 649; Jāt I 139 (°vihāre bhāvetvā ... brahmalokūpaga), II 61; Dhammasaṅgani 262; Vism 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 Snp 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) DN II 211 = 227; Jāt 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 DN I 84, 155; II 106; III 122f., 211; MN I 77, 147, 193, 205, 426, 463, 492, 514; II 38; III 36, 116; SN 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; AN I 50, 168, 225; II 26, 44, 185; III 250, 346; IV 311; V 18, 71, 136; Snp 267, 274 (vas-uttama), 566, 655, 1128; Thera 1027, 1079; Iti 28, 48, 78, 111; Dhp 155, 156, 312; Jāt III 396; IV 52; Peta Vatthu II 913; Dhp IV 42 (va suttamaṁ); Sammohavinodanī 504. — brahmacariyaṁ vussati to live the religious life AN I 115 (cf. °ṁ vusitaṁ in formula under Arahant II A); °assa kevalin wholly given up to a good life AN I 162; °ṁ santānetuṁ to continue the good life AN III 90; Dhp I 119; komāra° the religious training of a well-bred youth AN III 224; Snp 289. — abrahmacariya unchastity, an immoral life, sinful living MN I 514; DN I 4; Snp 396; Paramatthajotikā I 26;
-antarāya raping Dhp II 52; -ānuggaha a help to purity AN I 167; IV 167; Dhammasaṅgani 1348; -ūpaddava a disaster to religious life, succumbing to worldly desires MN III 116; -vāsa state of chastity, holy and pure life; adjective living a pure life AN I 253; Jāt III 393; Kathāvatthu 93; Dhp I 225.
:: Brahmacariyaka (adjective) [from brahmacariya] only in phrase ādi° leading to the highest purity of life DN I 189, 191; III 284; AN IV 166.
:: Brahmacariyavant (adjective) [from brahmacariya] leading the religious life, pure, chaste SN I 182; Dhp 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 DN I 115 (at which passage Sumaṅgalavilāsinī I 286 includes Sāriputta, Moggallāna and MahāKassapa in this rank); MN II 167; AN I 143. — abstract derived brāhmaññā (neuter) higher or holy state, excellency of a virtuous life DN I 166; Vinaya III 44; Jāt IV 362 (= brāhmaṇa dhamma commentary); brahmañña (neuter) DN II 248; brahmaññā (feminine) DN III 72, 74; AN I 142; and brahmaññattha (neuter) SN III 192; V 25f., 195; AN I 260 (brāhmaññattha).
:: Brahmaññatā (and Brāhmaññatā) [from brahma or brāhmaṇa] state of a brahman DN III 145, 169; Dhp 332, cf. Dhp IV 33. — Negative a° DN III 70, 71.
:: Brahmaññattha see brahmañña.
:: Brahmatta (neuter) [abstract from brahma] state of a brahma god, existence in the Br. world Vibhaṅga 337; Vism 301; Sammohavinodanī 437; Dhp I 110. brahmatta-bhāva is to be read as brahm'-attabhāva (see under brahma).
:: Brahmattara at Jāt 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 Vism 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. Snp 519); ye keci bho-vādikā Mahāniddesa 249 = Cullaniddesa §464 b; brahā-sukha-vihāra-jhāna-jhāyin Miln 226; pāpaṁ bāhesuṁ DN III 94; bāhita-pāpattā br. Dhp III 84; ariyā bāhita-pāpattā br. Sumaṅgalavilāsinī I 244. — plural brāhmaṇāse Snp 1079f. — Various references in the canon to all meanings of the term: DN I 90, 94, 104, 119f., 136 (mahāsālā), 150 (°dūta), 247; III 44f., 61, 83f., 94f. (origin of), 147, 170, 258 (°mahāsālā), 270; MN I 271 (°karaṇā dhammā), 280; II 84, 148, 177; III 60, 270 (a bhikkhu addressed as br.); SN I 47, 54, 94f., 99 (°kumāra), 117, 125, 160f.; II 77, 259; IV 157; V 194; AN I 66, 110, 163 (tevijjā); 166; II 176; III 221f. (brāhmaṇa-vagga); Iti 57f., 60, 98, 101; Jāt III 194; IV 9; VI 521f.; Vibhaṅga 393f. For br. with the meaning "Arahant" see also: Vinaya I 3; II 156 (br. parinibbuta); Thera 140, 221 (brahma-bandhu pure āsiṁ, idāni kho'mhi brāhmaṇo); Dhp 383f.; Snp passim (e.g. verse 142 kammanā hoti brāhmaṇo; 284f.); Jāt IV 302f.; Miln 225. Ten kinds of br. Are pronounced to be apetā brahmaññā degraded from brahmanship Jāt IV 361f. Diff. schools of br. teachers are enumerated at DN 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; DN I 104; AN III 224; IV 61; cf. Vimāna Vatthu 265. — feminine brāhmaṇī (noun or adjective) the wife of a brāhmaṇa DN I 193; Jāt V 127 (of apurohita or high priest); Dhp I 33; IV 176; Peta Vatthu Commentary 55, 61, 64. Frequently in combination brāhmaṇī pajā this generation of brāhmaṇas, e.g. DN I 249; AN I 260; II 23 (see pajā).
-ibbhā brahmans and Vaiśyas Jāt VI 228f. -kumārikā a brahmin young girl Jāt III 93; -kula a br. clan or family Jāt 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) DN II 178; III 148, 153, 170f.; SN I 59, 184; AN I 110; Vinaya I 35; Jāt I 83; -gāma a br. village Vinaya I 197; DN I 87, 127; SN I 111; Jāt II 368; III 293; IV 276; -dhamma duty of a br.; see on contrast between Brahmaṇic and Buddhist view Jāt 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 Jāt IV 391; -rūpa (in) form of a br. Peta Vatthu Commentary 63; -vaḍḍhakī a br. carpenter Jāt IV 207; -vaṇṇin having the appearance of a brahmin Cariyāpiṭaka I 12, 10; -vācanaka a br. disputation, some sort of elocution show Jāt I 318; IV 391; -vāṭaka circle of brahmins Dhp IV 177 (varia lectio °vādaka); -vāṇija a br. merchant Peta Vatthu Commentary 113; -sacca a brahmanic (i.e. standard, holy) truth AN 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" Thera 631.
:: Brāhmañña Brāhmañña Brāhmaññatā and Brāhmaññattha see brahmañ°.
:: Brūhana (neuter) [from brūheti] expansion, increasing spreading; cultivation, development (transitive and intransitive) Miln 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 MN I 33, 213.
:: Brūheti [cf. Skt. 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; SN I 198 (saddhaṁ); Snp 324 (kammāni); Dhp 285 (imperative brūhaya = vaḍḍhaya Dhp III 429); Udāna 72; Jāt I 289; Miln 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 DN I 95 (explained as "brūmetū ti vadatu" Sumaṅgalavilāsinī I 265).
:: Brūti [brū, Skt. 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 DN I 95; Snp 308f.; Dhp 383f.; Miln 314, 327. — Constructed with double accusative or with dative of person and accusative of thing said (cf. Miln 233). — Forms: Present 1st singular brūmi Iti 33, 40; Snp 1033, 1042f. (explained as ācikkhāmi desemi paññāpemi etc. by Mahāniddesa); Peta Vatthu I 23 (= kathemi Peta Vatthu Commentary 11); Thera 214; 2nd singular brūsi Snp 457, 1032, 1081; Jāt II 48; Theri 58; 3rd singular brūti Snp 122; imperative brūhi Thera 1266; Snp 1018, 1034, 1043; Miln 318. — preterit abravi Snp 981; Thera 1275; Jāt VI 269; Peta Vatthu II 964 (varia lectio abruvi); Peta Vatthu Commentary 264; abruvi Jāt III 62, and bravi Jāt V 204; 3rd singular medium bravittha Vimāna Vatthu 5310 (= kathesi Vimāna Vatthu 240); 1st singular also abraviṁ Cariyāpiṭaka II 6, 8; 3rd plural abravuṁ Jāt V 112.
:: Bubbuḷa (and Bubbula) [cf. Epic Skt. budbuda] a bubble. On similes cf. JPTS 1907, 117. — Usually of a water bubble udaka° SN III 141; AN IV 137; Jāt V 216; Miln 117; Vism 109; Dhp III 209; Sammohavinodanī 33 (as unsubstantial to which vedanā are likened). In other connection at Jāt I 68 (of cooking gruel).
:: Bubbuḷaka = bubbuḷa, viz. 1. A bubble Dhp III 166; Miln 118. 2. the iris of the eye Theri 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 Jāt II 14; V 70; Miln 66; Dāṭhāvaṁsa III 32.
:: Buddha1 (adjective) [medium-passive past participle of bujjhati, cf. Epic Skt. Buddha] (a) understood SN I 35 = 60 (su-dub-buddha very difficult to understand). (b) having attained enlightenment, wise AN IV 449; Peta Vatthu Commentary 16 (buddhādayo), 60 (= ariya). Usually applied to the Bhagavant (Gotama) MN I 386 (one of the adjectives describing Gotama to Nigaṇṭha Nāthaputta); Snp 993. The true brāhmaṇa is buddha, e.g. Snp 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 AN 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. Miln 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 MN I 235; Peta Vatthu II 960 = Dhp III 219. — Besides the eighteen dhammā and the ten balāni they are gifted with the four vesārajjāni (AN II 9, cf. Miln 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 Snp page 111; verses 81, 386; Miln 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; SN 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.; Dhp 182f., 194, 195 (= sammā sambuddhā Dhp III 252), 387; Jāt I 51; III 128; Vism 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 Vism 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) SN 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 (DN II 5-7; SN II 5-11; cf. Thera 491; Jāt 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 DN II 17f. and similar passages; cf. Udāna 48). His mother Māyā bore him painlessly and died seven days after his birth MN 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 (MN I 169; Vinaya I 6; a rather different account AN II 20). That day he knew and proclaimed himself to be the Buddha and his career as a teacher began (MN I 171; Vinaya I 9; Snp 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: SN I 210; DN II 156; Snp 83, 513, 1133f.; Miln 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 (SN I 47; III 84; loke anuttaro, lokassa aggo; Miln 70). He is the supremely wise, the conqueror of the powers of darkness, the teacher of gods (devas and yakkhas) and men SN I 50, 132, 206. 301; AN I 142; II 33; III 65; Snp 157f. He is the ādicca-bandhu kinsman of the sun SN I 186; and compared to a universal monarch (rājā cakkavattī) AN I 76; III 150 and to the lion (sīha), the king of the animals AN III 122. He is buddha-vīra Thera 47; the refuge of all beings MN II 305; Sumaṅgalavilāsinī I 233; Miln 95; further appaṭipuggala SN I 134; his teaching leads to enlightenment, to self-conquest, to security and deliverance MN I 235; Snp 454, 993; Sumaṅgalavilāsinī I 230. He himself is not to be reborn (antima-sarīro with his last body) SN I 210; he is vimutto, freed and has come to the end of sorrow AN IV 258; SN III 65; full of compassion for all beings SN I 25, 51; MN II 100; he is bhisakko the physician AN IV 340; magga-ññu, magga-vidū, maggakovido SN III 66. — Under Buddhānussati (Vism 198f.) we find the famous formula Bhagavā Arahaṁ Sammā-sambuddho vijjā-caraṇa-sampanno, sugato, lokavidū anuttaro purisa-damma-sārathi, satthā deva-manussānaṁ Buddho Bhagavā (DN 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. MN I 179; SN 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 Miln 225.
-ānubuddha enlightened after the Enlightened one Thera 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°) DN III 250, 280; Vism 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. Dhp I 83; -antara a Buddha-interval, the period between the appearance of one Buddha and the next Miln 3; Dhp 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. Jāt III 405; Vism 143 (here as ubbegā-pīti); -ūpaṭṭhāna B.-worship Dhp 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 Jāt I 59; Mahābodhivaṁsa 12; Sammohavinodanī 50; Therīgāthā Commentary 28; -kara making a B., bringing about Buddhahood Jāt I 20; -kāraka = °kara Mahābodhivaṁsa 9; -kāla the time of a B. Vism 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. Jāt I 48; -khetta field or region of (or for the existence of) a Buddha Vism 414 (divided into 3 spheres: jātikkhetta, āṇākkhetta, visayakkhetta, see khetta); -gata directed or referring to the B. SN I 211 (sati); Dhp 296; -guṇa quality of a B., virtue, character of a Buddha Jāt 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 Miln 276; plural condition or attributes of a B. Jāt I 20; referred to as six at Mahāniddesa 143 = Cullaniddesa §466 (bhāgī channaṁ °ānan ti Bhagavā), as 18 at Miln 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 Dhp II 225; -pasanna finding one's happiness, or believing in the B. Vinaya IV 39; -putta son of the Buddha said of bhikkhus or Arahants Miln 143, cf. SN III 83: puttā Buddhassa orasā; -bala the power of a Buddha (iddibala and paññā°) Buddhavaṁsa I 3; -bījaṅkura a future Buddha Buddhavaṁsa II 71; -bhāva condition of a Buddha enlightenment Jāt 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. Dhp 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 Jāt I 501; Paramatthajotikā II 132; Mahābodhivaṁsa 6, 15, 38; Vimāna Vatthu 207; as 13; -rūpa form or figure of the B. Vism 228 (Mārena nimmita, cf. Divyāvadāna 162, 166; Buddha-nirmāṇa the magic figure of the B.); -līḷha (and °līḷhā) deportment, ease, grace of a Buddha Jāt I 54; Mahābodhivaṁsa 39; Dhp I 33; II 41; -vacana the word (teaching) of the Buddha Miln 17; Paramatthajotikā I 13; Paramatthajotikā II 274, 331; -visaya the sphere (of wonder), the range, scope or power of a Buddha (cf. Buddha-khetta) Dhp 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. Dhp 368, 381; -sukumāla delicate, sensitive (to fatigue), as Buddhas are Dhp 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 Dhp 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 Jāt III 363 (sabbadhammānaṁ b.); Vism 209 (Buddhattā Buddho); Mahābodhivaṁsa 12. cf. buddhatā and abhisambuddhatta.
:: Buddhi (feminine) [from budh; cf. Classical Skt. buddhi] wisdom, intelligence DN III 165 (in sequence saddhā sīla suta b. cāga etc.); Jāt III 369; V 257; Miln 349; Saddhammopāyana 263. The reference Vism 439 should be read vuddhi for b°.
-carita one whose behaviour or character is wisdom Vism 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 Miln 76.
:: Buddhimant (adjective) [from buddhi] possessing insight, full of right knowledge Vinaya II 195; Jāt V 257; Miln 21, 294; Peta Vatthu Commentary 131 (paṇḍita, b., sappañña-jātika).
:: Buḍḍha [for vuḍḍha, past participle of vṛdh, see vaḍḍhati] aged, old DN II 162; Jāt I 164 (°pabbajita one who has become an ascetic in his old age). Compare buḍḍhatara Dhp 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; Miln 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 Skt. 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 Vism 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 DN II 249; SN I 74, 198; Dhp 136, 286; Thera 146; Jāt III 331; IV 49, 425; Miln 165, 348 (potential bujjheyya); Dīpavaṁsa I 14 (with genitive) Paramatthajotikā I 219 (so attho sukhaṁ b.). 3rd plural bujjhare Theri 453; Buddhavaṁsa II 183. imperative bujjhassu Buddhavaṁsa II 183. Future bujjhissati Buddhavaṁsa II 65; Preterit abujjhi Buddhavaṁsa II 211, and bujjhi Jāt IV 425; Vism 209; Preterit 3rd singular abujjhatha Buddhavaṁsa VII 22. — present participle bujjhamāna Snp 395; Buddhavaṁsa VII 22; Dhp I 93, — past participle buddha (q.v.). — causative I bodheti (q.v.). — causative II bujjhāpeti to lead to knowledge or recognition Jāt I 407. Two infinitives formed from bodh, but belonging to budh are bodhuṁ Jāt V 341, and boddhuṁ Thera 167.
:: Bujjhitar [agent noun of bujjhati] one who becomes enlightened or recognises Mahāniddesa 457 = Paṭisambhidāmagga I 174 = Vism 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. Skt. vyūḍha for the usual vyūha, q.v.] array of troops Jāt 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 Thera 170.
:: Byaggha [cf. Skt. vyāghra] a tiger Jāt II 110; Saddhammopāyana 388. feminine byagghinī Miln 67.
:: Byamha [cf. vyamha] a celestial mansion, a vimāna Vimāna Vatthu 523. As vyamha at Jāt IV 464.
:: Byanti° in °bhavati, bhāva etc. see vyanti°.
:: Byañjana (neuter) [cf. Skt. 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 Miln 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 Miln 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 Snp 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; Skt. vyakta] experienced, learned Miln 21.
:: Byattatā (feminine) [from byatta] experience, learning Miln 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; MN 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 — MN I 416; SN IV 159 (vyā°), 339. See also vyābādha.
:: Byābādheti [denominative from byābādha] to injure, hurt, oppress SN V 393 (na kiñci byābādhemi tasaṁ vā thāvaraṁ vā).
:: Byābhaṅgī (feminine) [vi + ā + bhañj] 1. A pole for carrying burdens Thera 623. 2. A flail SN IV 201.
:: Byādheti [causative from byādhi cf. vyadhati] to cause to waver, unsettle, agitate, trouble SN I 120; Thera 46, 1211. passive byādhiyati Kathāvatthu 457 (preterit byādhiyiṁsu), — past participle byādhita.
:: Byādhi [cf. Skt. vyādhi; literally "upset" from vi + ā + dhā] sickness, disease AN I 146; Kathāvatthu II 457; Miln 351.
:: Byādhita [past participle from byādheti] afflicted with disease Thera 73; Miln 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 Jāt I 12, 90; Buddhavaṁsa I 45; Miln 75; Vimāna Vatthu 213.
:: Byāpajjha [from vy-ā-pad] 1. trouble, opposite a° relief MN I 10. 2. malevolence; negative a° benevolence Vinaya I 3; MN I 38; cf. avyāpajjha SN IV 296, 371.
:: Byāpanna [from vyāpajjati] malevolent Saddhammopāyana 70; otherwise vy°, e.g. SN II 168 (°citta).
:: Byāpāda [from vi + ā + pad] ill-will, malevolence, one of the five "obstructions" (āvaraṇāni, see e.g. SN V 94; Cullaniddesa §379); and of the four "bonds" (kāya-ganthā see e.g. Mahāniddesa 98). — MN I 434; SN I 99; Iti 119; Paṭisambhidāmagga I 31; II 12; Mahāniddesa 149, 207, 386.
-vitakka a malevolent or angry thought MN I 11; SN 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 Snp and Paramatthajotikā II; varia lectio] obstructed, opposed, hindered Snp 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 Dhp 47 (= sampatte vā asampatte vā lagga-mānasa Dhp I 361), 287 (cf. Dhp 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. Skt. 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 Jāt 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 Miln 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).
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:: 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 MN I 93; yañ ca kho ... ceteti yañ ca pakappeti ... whatever he thinks, whatever he intends ... SN II 65. As a rule the Pāḷi form corresponding to Skt. 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) Jāt III 188. Most frequent in connecting two or three words, usually placed after the second, but also after the third: atthaṁ anatthañ ca Dhp 256; pubbāparāni ca Dhp 352; alaṁ etehi ambehi jambūhi panasehi ca Jāt II 160. — In the same sense added to each link of the chain as ca ... ca (cf. Skt. 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 Jāt I 151. Often with the first member emphasized by eva: c'eva, as well as hasi c'eva rodi ca he laughed as well as cried Jāt I 167; maṁsena c'eva phalāphalena ca with flesh as well as with all kinds of fruit Jāt III 127; subhaddako c'eva supesalo ca Jāt 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 Thera 401; yadā ca but when (cf. tadā ca) Jāt III 128. In conditional clauses (cf. 3) combined with sace = but if, on the other hand: sace agāraṁ ajjhāvasati ... sace ca pabbajati agārā Snp 1003. With neg, na ca = but not: mahatīvata te bondi, na ca paññā tadūpikā (but your wisdom is not in the same proportion) Jāt II 160. 3. Conditional: if [= Vedic ced, Latin absque] DN I 186, 207; II 36, 57 (jāti ca not va); MN I 91; SN III 66 (rūpañ ca attā abhavissa); AN I 58; V 87; Jāt 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 SN I 190 (ahaṁ ca kho ... pavāremi, na ca me Bhagavā kiñci garahati: if the Bh. will not blame me). For BHS 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; Miln 1 (+ catukkasiṅghāṭaka), 330 (the same); Jāt I 425 (°raccha).
:: Cadika at Miln 197 (ūmikavaṅkacadika) probably for °madika.
:: Caja (adjective) giving up, to be given up; in compound duc° hard to give up AN III 50; Jāt V 8. cf. cāga.
:: Cajati [Sanskrit tyajate, tyaj = Greek σο βέω to scare away] 1. to let loose, to emit, to discharge AN II 33; Jāt II 342 (mutta-karīsaṁ) figurative to utter (a speech) Jāt V 362. 2. to abandon, to give up, sacrifice (with locative of person to whom: a suresu pāṇaṁ SN I 224 = Jāt I 203) Dhp 290; Jāt 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, as hveohl, hveol = wheel. The unreduplicated form in Skt. 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) Dhp 1; Peta Vatthu Commentary 65 (ratha°); Miln 27. 2. A discus used as a missile weapon Jāt 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 DN II 17 = III 143; DN III 149. — Jāt II 331; Miln 51. 4. An array of troops (under tayo vyūhā: paduma° cakka° sakaṭa°) Jāt 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 Miln 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 AN II 32; SN I 16, 63 (catucakkaṁ). In this sense generalized as a happy state, consisting of "four blessings": paṭirūpadesa-vāsa, sappurisūpassaya, atta-sammāpaṇidhi, pubbe-kata-puññatā AN II 32; Jāt V 114; mentioned at Paṭisambhidāmagga I 84. cf. also Snp 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. SN I 191; AN I 23, 101; II 34, 120; III 151; IV 313; Snp 556f.; 693; Jāt III 412; Paṭisambhidāmagga II 159f.; Peta Vatthu Commentary 67 (see dhamma). brahma° MN I 71; SN II 27; AN 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 Jāt 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; DB II 197, 102) DN II 171; III 59f., 75; Jāt 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 Snp 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 Snp page 106; Paramatthajotikā I 227), adīpa-c° (ruling over one), apadesa-c° (ruling over part of one). Usually in phrase rājā cakkavattin: DN I 88; III 156; IV 302; V 44, 99, 342; DN II 16, 172; III 59f., 75, 142f.; MN III 65; AN I 76, 109f.; II 37, 133, 245; III 147 sq; 365; IV 89, 105; V 22; Khuddakapāṭha VIII 12 (°sukha); Jāt I 51; II 395; IV 119; Vibhaṅga 336; Peta Vatthu Commentary 117; Vimāna Vatthu 18; Saddhammopāyana 238, 453; Dhp II 135 (°sirī). °—°gabbha Vism 126: °—°rajjaṁ kāresi Jāt II 311; -viddha (neuter) a particular form of shooting Jāt V 130; -samārūḷha (adjective) having mounted the wheels, i.e. their carts (of janapadā) AN I 178; III 66, 104, cf, Journal American Oriental Society 124 (2004), 808 = von Hinüber 2009, 963.
:: Cakkalaka [from cakka] a disc or tuft (?) Vism 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) Jāt III 520; IV 70f. (N. of Jāt No. 451); Peta Vatthu II 123; Miln 364, 401; — feminine cakkavākī Jāt 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 Jāt I 53, 203; VI 330; Vism 205 (its extent), 207, 367, 421; as 297; Dhp 11, 15; III 498; in the trope "cakkavāḷaṁ atisambādhaṁ brahmaloko atinīco" (= the whole world cannot hold it) to express immensity Dhp I 310; Vimāna Vatthu 68.
-gabbha the interior of the c. sphere Jāt IV 119; Sumaṅgalavilāsinī I 284; -pabbata (neuter) the c. mountains, "world's end" Jāt III 32; VI 272; -rajja (neuter) the whole world, strictly speaking the whole region of a sphere Jāt 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; SN I 115; MN 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; DN I 21; II 308, 336f.; III 102, 225, 244f.; 269; Nettipakaraṇa 28. — See rūpa. Also combined with sota: MN I 318; III 264; AN I 281. — cakkhusmiṁ haññati rūpehi SN IV 201; hata° AN I 129. passāmi naṁ manasā cakkhunā va "I see him with my mind as with my eye" Snp 1142. — Vinaya I 184; SN I 32, 199; IV 123; Dhp 360; Jāt IV 137; Sumaṅgalavilāsinī I 183; Nettipakaraṇa 191. Vism 444f. as adjective (—°) seeing, having or catching sight of: eka° (dvi°) one-eyed (two-) AN I 128f.; āmisa° seeing an object of sensual enjoyment SN II 226; IV 159; Jāt V 91 (= kilesalola). acakkhu blind AN 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 Snp 63, 411, 972; Peta Vatthu IV 344; and indriyesu guttadvāra; °indriya). In this connection the following passages may be mentioned: Vinaya I 34; DN I 70; SN 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. SN 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; DN I 86, 110; SN II 134f.; IV 47; 107; V 467; AN IV 186; Paṭisambhidāmagga II 150f.; 162; Miln 16. Similarly paññā°, Iti 52; ariya° MN 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 Iti 52; DN 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.). Vism 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:) Iti 52 = Kathāvatthu 251f. (It 52 = Kathāvatthu 254); (dibba:) Vinaya I 8, 288; II 183; III 5; DN I 82, 162; III 52, 281; MN I 213; SN I 144, 196; II 122, 213, 276; IV 240; V 266, 305; AN I 165, 256, 281f.; III 19, 29, 418; IV 85, 141, 178, 291; V 13, 35, 68, 200, 211, 340; Jāt III 346; Paṭisambhidāmagga I 114; II 175; Vibhaṅga 344; Peta Vatthu Commentary 5. (paññā°:) SN IV 292; V 467, AN I 35; Dhp III 174, 175. (Buddha-:) Vinaya I 6; SN I 138; Paṭisambhidāmagga II 33; Peta Vatthu Commentary 61. (sa manta°:) SN I 137 = Cullaniddesa §2354; Snp 345, 378, 1063, 1069, 1090, 1133; Paṭisambhidāmagga II 31 = Cullaniddesa §2355.
-āyatana (either cakkh' or cakkhv°) the organ or sense of sight DN III 243, 280, 290; Dhammasaṅgani 585, 653; -indriya (cakkhundriya) the organ of eye, faculty of vision DN I 70; III 225, 239; AN I 113; Dhammasaṅgani 585, 597, 661, 830, 971; Vism 7; -karaṇa (always in combination with ñāṇa-karaṇa) producing (right) insight (and knowledge) Iti 82 (of kusala-vitakkā); feminine °ī SN IV 331 (of majjhimā paṭipadā); Paṭisambhidāmagga II 147; -dada one who gives the eye (of understanding) Thera 3; -dhātu the element of vision Dhammasaṅgani 597, 703, 817; -patha the range of vision; sight Jāt I 65 = Dhp I 173; Jāt 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 SN II 255; IV 94; AN V 226 sq; -lola greed (or greedy) with the eye Cullaniddesa §177; -viññāṇa consciousness by means of visual perception, visual cognition Vinaya I 34; DN 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; DN 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; DN II 308f.; III 243; Paṭisambhidāmagga I 5, 40, 136.
:: Cakkhuka (adjective) having eyes, seeing (—°), in dibba° AN I 23. 148 (see cakkhu III 2) and a° blind DN I 191; SN III 140; Mahāniddesa 67.
:: Cakkhula (adjective) [= cakkhuka] in visama° squint-eyed. squinting Jāt 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) DN I 76 (one who knows, i.e. a connoisseur); cakkhumanto rūpāni dakkhinti "those who have eyes to see shall see" (of the Buddha) DN I 85, 110, etc. — Vinaya I 16; SN I 27; AN I 116, 124; IV 106; Dhp 273; Iti 108, 115; Sumaṅgalavilāsinī I 221; Dhp III 403; IV 85. — Especially as epithet of the Buddha: the All-Wise SN I 121, 134, 159, 210; Snp 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) Jāt V 416; Vimāna Vatthu 358; Vimāna Vatthu 163. See also caṅkora.
:: Cala (adjective) [see calati] moving, quivering; unsteady, fickle, transient SN IV 68 (dhammā calā c'eva vyayā ca aniccā, etc.); Jāt II 299; III 381; V 345; Miln 93, 418; Saddhammopāyana 430, 494. — acala steadfast, immovable SN I 232; Jāt I 71 (ṭṭhāna); Vimāna Vatthu 514 (°ṭṭhāna = especially of Nibbāna); acalaṁ sukhaṁ (= Nibbāna) Theri 350; cf. niccala motionless Dhp III 38.
-ācala [intensive reduplication] moving to and fro, in constant motion, unsteady Jāt IV 494, 498 (= cañcala); Miln 92; (cf. Divyāvadāna 180, 281); -kkaku having a quivering hump Jāt III 380 IV 330 (= calamānakakudha or calakakudha).
:: Calaka1 (masculine) a camp marshal, adjutant DN I 51 (in list of various occupations); AN IV 107f.
:: Calaka2 (neuter) [perhaps from carv to chew; but Skt. 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 Jāt III 188; as 72. — feminine calanī (quick, + laṅghī) a kind of antelope Jāt VI 537.
:: Calati [Dhatupāṭha 251 kampana, to shake. Perhaps connected with car, carati] to move, stir, be agitated, tremble, be confused, waver SN I 107; Snp 752; Jāt I 303 (kileso cali); III 188 (macchā c.) Miln 260. — present participle medium calamāna Jāt IV 331. — Especially frequent in expression kammaja-vātā caliṁsu the labour-pains began to stir Jāt I 52; VI 485. Past participle calita (q.v.). — causative caleti to shake SN I 109.
:: Calita (adjective) [past participle of calati] wavering, unsteady Miln 93, 251; Vism 113; Vimāna Vatthu 177. — (neuter) Snp 146.
:: Camara [derivation unknown, probably non-Aryan. Skt. camara] 1. the Yak ox (Bos grunniens) Jāt I 149; III 18, 375; V 416; Miln 365. — feminine °ī Jāt I 20; Saddhammopāyana 621. — In compounds camari° Jāt IV 256. 2. a kind of antelope (°ī) Jāt 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 Jāt 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; as heorda = English hide; also Skt. 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°); AN IV 393 (sīha° dīpi°); Peta Vatthu Commentary 157 (kadalimiga° as rug); Jāt II 110 (sīha°); III 82, 184; Miln 53; Saddhammopāyana 140. It is supposed to be subcutaneous (under chavi as tegument), and next to the bone: chaviṁ chindetvā cammaṁ chindati SN II 238 = AN 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); MN I 86; AN III 93; Jāt V 373; VI 580.
-aṇḍa a water-skin Jāt I 250; -kāra a worker in leather, a tanner Vinaya IV 7; Miln 331; a harness-maker Jāt V 45; a waggon-builder and general artisan Jāt IV 174 (= rathakāra ￼); also as -kārin Peta Vatthu Commentary 175 (= rathakārin); -khaṇḍa an animal's skin, used as a rug Miln 366; Vism 99; skin used as a water-vessel (see khaṇḍa) Vinaya II 122; Paṭisambhidāmagga I 176; -ghaṭaka a water-skin Jāt II 345; -naddha (neuter) a drum Buddhavaṁsa I 31; -pasibbaka a sack, made of skin or leather Therīgāthā Commentary 283; Jāt VI 431, 432 (as varia lectio); -bandha a leather strap Vinaya I 194; -bhastā (feminine) a sack Jāt V 45; -māluka a leather bag Jāt VI 431, 432; -yodhin a soldier in cuirass DN I 51 (in list of various occupations; Sumaṅgalavilāsinī I 157: cammakañcukaṁ pa visitvā); AN IV 107, 110; -varatta (feminine) a leather thong Jāt II 153; -vāsin one who wears the skin (of a black antelope), i.e. a hermit Jāt VI 528; -sāṭaka an ascetic wearing clothes of skin Jāt III 82 (nāma paribbājaka).
:: Cammaka a skin Buddhavaṁsa II 52.
:: Campa = campaka Jāt VI 151.
:: Campaka the champaka tree (Michelia champaka) having fragrant white and yellow flowers Jāt V 420; VI 269; Miln 338; Sumaṅgalavilāsinī I 280; Vism 514 (°rukkha, in simile); Dhp I 384; Vimāna Vatthu 194.
:: Campā (feminine) name of a town (Bhagulpore) and a river DN I 111; Sumaṅgalavilāsinī I 279; Jāt IV 454.
:: Campeyya name of a Nāgarāja Jāt IV 454 (= °jātaka, No. 506); Vism 304.
:: Campeyyaka (adjective) belonging to Campā Vinaya V 114; Jāt 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 Skt. it means a kind of small army, perhaps a division drawn up more or less in the shape of the Vedic vessel] an army Jāt 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) SN I 196; II 206; MN II 104; AN I 227, II 139f.; III 34; Dhp 413; Snp 465, 569, 1016; Jāt 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 Jāt I 149, 267; V 215; °mukha with a face like a full moon (of the Buddha) Dhp 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. DN II 259; AN I 215; II 139; Cullaniddesa §308 (under devatā). cf. candimant. On quāsi mythological etymology see Vism 418.
-kanta a gem Miln 118; -(g)gāha a moon-eclipse (literal seizure, i.e. by Rāhu) DN I 10 (cf. Sumaṅgalavilāsinī I 95); -maṇḍala the moon's disc, the shiny disc, i.e. the moon AN I 283; Jāt I 253; III 55; IV 378; V 123; Dhammasaṅgani 617; Vism 216 (in comparison); Peta Vatthu Commentary 65; -suriyā (plural) sun and moon Jāt 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, Skt. candana] sandal (tree, wood or unguent, also perfume) Vinaya I 203; AN I 9, 145, 226; III 237; Dhp 54; Jāt V 420 (tree, m.); Miln 382; Dhp I 422; IV 189 (°pūjā); Vimāna Vatthu 158 (agalu° with aloe and sandal); Peta Vatthu Commentary 76. — Kāsika° sandal from Kāsī AN III 391; IV 281; Miln 243, 348; ratta° red s. Jāt IV 442; lohita° the same AN V 22; Jāt I 37; hari° yellow s. Jāt I 146.
-ussada covered with sandal perfumes Thera 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 Jāt III 190; -vilepana sandal unguent Jāt IV 3; -sāra choice sandal (wood or perfume) Vimāna Vatthu 523, Jāt 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) SN V 361; MN I 11, 73, 448; AN I 161; Thera 567; Jāt V 15; Miln 220; Vism 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 = Skt. rukmān luminous, shiny] the moon. By itself only in similes at Dhp 208, 387 (at end of pāda) and in "abbhā mutto va candimā" MN II 104 = Dhp 172 = Thera 871; Dhp 382 = Thera 873; Paṭisambhidāmagga I 175. — Otherwise only in combination with suriya, moon and sun, DN I 240; II 12; III 85f., 90, 112; SN II 266; V 264f.; AN I 227; II 53, 130; V 59; Vimāna Vatthu 834; Jāt II 213; Miln 191; Vism 153. Also in compound candimāpabhā the light of the moon (thus B mss, whereas Sinhalese mss read at all passages candiyā° or candiya-pabhā) SN III 156 = V 44 = Iti 20.
:: Caṇḍa (adjective) [Sanskrit caṇḍa] fierce, violent; quick-tempered, uncontrolled, passionate Vinaya II 194 (hatthī); DN I 90 (= māṇa-nissita-kopa-yutta Sumaṅgalavilāsinī I 256); SN I 176; II 242; AN II 109 = past participle 47 (sakagava°); Jāt I 450; II 210, 349; Vism 343, 279 (°sota, fierce current), (°hatthi); Dhp IV 9 (goṇa) 104; Saddhammopāyana 41, 590, 598. — feminine caṇḍī MN I 126; Jāt II 443; III 259; Peta Vatthu II 34 (= kodhanā Peta Vatthu Commentary 83). cf. caṇḍatara SN II 242. — In compounds caṇḍi°, see caṇḍikata and caṇḍitta.
:: Caṇḍaka (adjective) = caṇḍa; feminine caṇḍikā Peta Vatthu II 35, and caṇḍiyā Jāt 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 AN I 107 = II 85 = past participle 51. As caṇḍāla-pukkusā with the four recognized grades of society (see jāti and khattiya) at AN I 162. — Vinaya IV 6; MN II 152; SN V 168f. (°vaṁsa); AN III 214, 228 (brāhmaṇa°); IV 376; Jāt IV 303; Peta Vatthu Commentary 175; Miln 200. — feminine caṇḍālī AN III 226; Peta Vatthu III 113; Dhp II 25. See also pukkusa.
:: Caṇḍāla2 (neuter) a kind of amusement or trick DN 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; Dhp 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 MN I 142; Jāt V 186 (in similes). As °ka Miln 365 (translated Miln II 278 by "straining cloth"). cf. cañcu "a box" Divyāvadāna 131.
:: Caṅgoṭaka a casket, a box Jāt I 65; IV 257; V 110, 303; VI 369, 534; Dhp II 116; III 101; Vimāna Vatthu 33, 158; Mahāvaṁsa 4, 106; Anāgatavaṁsa page 35 Vism 173.
:: Caṅkama [Sanskrit caṅkrama and caṅkramā, from caṅkamati] (a) walking up and down SN IV 104. (b) the place where one is walking, especially a terraced walk, cloister Vinaya I 15, 182; II 220; DN I 105; SN I 212; AN I 114; 183; III 29; IV 87; Jāt I 17; II 273; V 132 (cf. kattaradaṇḍa-passages).
:: Caṅkamana (neuter) [from caṅkamati] 1. walking up and down SN II 282; Dhp I 10. 2. A cloister walk (= caṅkama) Vimāna Vatthu 188. Usually °—: Vinaya I 139 (°sālā); Jāt III 85; IV 329; Peta Vatthu Commentary 79 (°koṭi the far end of the cloister).
:: Caṅkamati [Intensive of kamati, to kram = Skt. caṅkramīti; cf. kamati] to walk about, to walk up and down Vinaya I 15, 182; II 193, 220; IV 18; SN I 107, 212; Peta Vatthu Commentary 105. — causative caṅkamāpeti Jāt III 9.
:: Caṅkamika (adjective) [from caṅkama] one who has the habit of walking about Miln 216 (ṭhāna° standing and walking).
:: Caṅkora [cf. cakora] the Greek partridge Vimāna Vatthu 358 (cf. Vimāna Vatthu 163); Jāt VI 538.
:: Cañcala (adjective) [Intensive of cal = car, to move, with n instead of r in reduplication, cf. Skt. cañcūryate = carcarīti, cañcala (= *carcara), Greek γαργαλιζω and γαγγαλίζω to tickle; see also note on gala] and cf. caṅkamati] moving to and fro, trembling, unsteady Jāt 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 SN I 204; V 269; MN I 470 (and a° steady); AN III 199, 355, 391; Dhp 33; past participle 35; Jāt I 295; II 360. At Jāt 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 Miln 93. 251; Pañca-g 47, 64. At Cullaniddesa §585 as capalanā + cāpalyaṁ with gedhikatā, meaning greed, desire (cf. capala at Jāt 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 MN I 117; Jāt VI 416; antara° SN IV 173; eka° solitary Snp 166; saddhiṁ° a companion Snp 45; anattha° Jāt V 433; jala° Dāṭhāvaṁsa IV 38. See also cāreti and gocara. — Instrumental carasā (adverb) walking MN I 449. — cara-vāda "going about talk," gossip, idle talk SN III 12; V 419. — sucara easy, duccara difficult Vinaya III 26. 2. one who is sent on a message, a secret emissary, a spy SN I 79. Also as carapurisa Jāt II 404; IV 343; VI 469; Dhp I 193. Note: cara-purāya at AN 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? Snp 990; kathañ carahi jānemu how then shall we know? Snp 999; kiñ c. AN V 194. — Vinaya I 36; II 292; Snp 988; Jāt III 312; Miln 25; Sumaṅgalavilāsinī I 289.
:: Caraka 1. = cara2 (a messenger) Jāt VI 369 (attha°); adjective walking through: sabbalokaṁ° Jāt V 395. 2. Any animal SN 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; Jāt V 431. 3. Acting, behaviour, good conduct, frequent in combination with vijjā, e.g. AN II 163; V 327; Dhp 144; Vism 202 (in detail); Peta Vatthu Commentary 1, etc. DN III 97, 156; Snp 410, 462, 536; Miln 24. sampannacaraṇa (adjective) accomplished in right behaviour SN I 153, 166; Snp 1126; Peta Vatthu II 138. — cf. sañ°.
:: Caraṇavant (adjective) one of good conduct (= sampannacaraṇa) Snp 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 (Jāt I 152), carā (metri causa, Jāt III 393); imperative medium carassu (Snp 696), plural carāmase (= exhortative, Snp 32); — present participle caranto (Jāt I 152; Peta Vatthu Commentary 14) and caraṁ (Snp 151; Dhp 61, 305; Iti 117); medium caramāna (Vinaya I 83; Peta Vatthu I 1010; Peta Vatthu Commentary 160); — potential careyya (Snp 45, 386, 1065; Dhp 142, 328) and care (Snp 35; Dhp 49, 168, 329; Iti 120); — future carissati (MN I 428); — preterit singular 1st acariṁ (SN III 29), acārisaṁ (Peta Vatthu III 95), 3rd acari (Snp 344), acāri (Snp 354; Dhp 326); cari (Jāt II 133). — plural 3rd acariṁsu (Snp 809), acārisuṁ (Snp 284); cariṁsu (Snp 289), acaruṁ (Snp 289), acāruṁ (Jāt VI 114); — infinitive carituṁ (caritu-kāma Jāt II 103); — gerund caritvā (Jāt I 50) and caritvāna (Snp 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 Iti 117 (walking, standing, sitting, reclining; the four iriyāpathā); care tiṭṭhe acche saye Iti 120; tiṭṭhaṁ caraṁ nisinno vā sayāno vā Snp 151. Defined as "catūhi iriyāpathehi vicarati" (i.e. more generally applied as "behaviour," irrespective of position) Dhp II 36. Explained constantly by series viharati iriyativattati pāleti yapeti yāpeti Cullaniddesa §237. — carāmi loke I move about (= I live) in the world Snp 25, 455; agiho c. I lead a homeless life Snp 456, 464; eko c. he keeps to himself Snp 35, 956; Dhp 305, 329; sato c. he is mindful Snp 1054, 1085; gocaraṁ gaṇhanto c. to walk about grazing (see below) Jāt III 275; gavesanto c. to look for Jāt I 61. (b) With definition of a purpose: piṇḍāya c. to go for alms (gāmaṁ to the village) Snp 386; bhikkhāya c. the same Jāt 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; SN I 305 (Applied: "walk ye a walk"); Snp 92; Dhp 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 Snp 414; or with caritaṁ: duccaritaṁ c. to lead a bad life Snp 665 (see carita). Also with accusative of similar meaning, as esanaṁ c. to beg Thera 123; vadhaṁ c. to kill Thera 138; dukkhaṁ c. to undergo pain SN 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 Snp 20; Jāt III 479; or to the bhikkhu: Peta Vatthu I 1010 (bh. caramāno = bhikkhāya c. Peta Vatthu Commentary 51); Snp 386 (vikāle na c. buddhā: the Buddhas do not graze at the wrong time). 2. Applied meaning: (a) absolute to behave, conduct oneself Snp 1080; Jāt VI 114; Miln 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; Snp 289, 566, 1128; dhammañ c. to walk in righteousness Jāt I 152; sucaritaṁ c. to act rightly, duccaritaṁ c. to act perversely SN I 94; Dhp 231.
:: Carāpeti [causative II of carati] to cause to move, to make go Jāt I 267 (bheriṁ c. to have the drum beaten); Peta Vatthu Commentary 75 (the same); Dhp I 398 (to circulate). As cārāpeti Jāt V 510 (bheriṁ).
:: Carima (adjective) [Vedic carama, Greek τέλος end, πάλαι a long time (ago)] subsequent, last (opposite pubba) Thera 202; Iti 18; Jāt V 120. — acarima not later (apubba ac° simultaneously) DN I 185; MN 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) MN I 426; Cullaniddesa §569b (°viññāṇassa nirodha, the destruction of the last conscious state, of the death of an Arahant); Vism 291.
:: Carita [past participle of cāreti, see cara and carati] 1. (adjective) going, moving, being like, behaving (—°) Jāt VI 313; Miln 92 (rāgac° = ratta); Vism 105, 114 (rāga°, dosa°, moha°, etc.). 2. (neuter) action, behaviour, living Dhp 330 (ekassa c. living alone); Paṭisambhidāmagga I 124; Miln 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 Dhp 168, 231; Peta Vatthu Commentary 12, 71, 120; duccarita AN I 146; II 85, 141; III 267, 352; DN III 111. 214; Dhp 169, Snp 665; Peta Vatthu I 94 (°ṁ caritvā), etc. See also kāya° vacī° mano° under kāya.
:: Caritaka (neuter) conduct (= carita) Thera 36.
:: Caritar [agent noun to cāreti, cf. carita] walking, performing (with accusative) MN 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 Vism 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 Snp 820; uñchā° begging Jāt II 272; III 37; bhikkhā° a life of begging Snp 700; nagga° nakedness Dhp 141. — See also carati 2b. In compounds cariyā°.
-piṭaka the last book in the Khuddaka Nikāya; -manussa a spy, an outpost Jāt III 361 (varia lectio cārika°).
:: Catta [past participle of cajati] given up. sacrificed AN II 41; III 50; Thera 209 (°vaṇṇa who has lost fame); Jāt 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 SN II 85; Snp page 87; Iti 99. Usually cattāḷīsa Jāt I 58; V 433; Dhp I 41; II 9. 93.
-danta having forty teeth (one of the characteristics of a Mahāpurisa) DN II 18; III 144, 172.
:: Cattārīsaka (adjective) having forty MN 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 Jāt VI 389; Miln 330 (see also below); especially in phrase catukke catukke kasāhi tāḷeti (or is it "in sets of four"? See Morris, JPTS 1884 79) Jāt I 326; II 123; Dhp IV 52. 3. a square (in a village) Miln 1, 365; Jāt II 194; V 459; Dhp 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 Jāt III 44, 45; Peta Vatthu Commentary 280; cf. Jāt 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°); Jāt 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 (Dhp 109; Jāt III 51) and caturo (Snp 84, 188), feminine catasso (Snp 1122), neuter cattāri (Sn. 227); genitive masculine catunnaṁ (Snp page 102), [feminine catassannaṁ]; instrumental ca tubbhi (Snp 229), catūhi (Snp 231) and catuhi; locative catūsu (Jāt 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) Snp 457; catusaṭṭhi (64) Jāt I 50; II 193; Peta Vatthu Commentary 74; caturāsīti (84) usually with vassa-sahassāni Jāt I 137; II 311; Peta Vatthu IV 77; Dhp 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 MN I 77; Jāt 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 DN II 190; Jāt II 102, 104; Vism 146; Paramatthajotikā II 225, 353; Dhp IV 144; cf. Jāt VI 275; -(r)aṅgula (adjective) measuring four fingers, four fingers broad or wide, Vinaya I 46; SN II 178; Jāt VI 534; Thera 1137; Vism 124; -(r)aṅgulika = preceding Theri 498 (Thig-a, 290); -(r)anta see cātur; -(r)assa [catur + assa2] four-cornered, quadrangular, rectangular Samantapāsādikā 1211; Jāt 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) Dhp I 126; -(r)ādhiṭṭhāna (adjective) one who has taken the four resolutions (see adhiṭṭhāna) MN III 239; -(r)āpassena (adjective) endowed with the four apassena: literally: reclining on four AN V 29, 30; DN III 269, 270; -ussada (catussada) full of four, endowed with four things, rich in four attributes Jāt 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. DN 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; Jāt III 255. (b) "between four ears," i.e. secret, of manta (counsel) Jāt VI 391; -(k)kama walking with four (feet), quadruped Vimāna Vatthu 648; Peta Vatthu I 113; -kuṇḍika on all fours MN I 79; AN III 188; DN 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 DN II 135; SN I 27; Jāt I 213; Vimāna Vatthu 186; Saddhammopāyana 240; -cakka with four wheels SN 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 Jāt 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 Jāt III 291; IV 377; Peta Vatthu Commentary 127; Miln 354; Jāt I 178 (°ka); -(d)disā (plural) the four quarters of the globe SN I 167 = Snp page 79; DN I 251; may also be taken for ablative singular as adverb: in the four quarters Vinaya I 16, cf. accusative catuddisaṁ DN II 12; -(d)dīpika covering the four continents, of megha (a cloud) Dhp II 95; -dvāra with four gates, of a house DN I 102 (= Sumaṅgalavilāsinī I 270); of Avīci-Niraya Iti 86; Jāt IV 3; Peta Vatthu I 1013; cf. Catudvāra Jātaka (No. 439; Jāt IV 1f.); -na huta ninety-four Jāt I 25; VI 486; -paccaya the four requisites (see paccaya) Jāt III 273, °santosa contentment with Dhp IV 111; -paṇṇasa fifty-four Dhp I 4; -(p)patha a fourways Jāt IV 460; -(p)pada [Sanskrit caturpād, Greek τετράπους, Latin quadrupes] a quadruped Vinaya II 110; SN I 6; AN V 21; Snp 603, 964; Iti 87; Jāt I 152; III 82; -parivaṭṭa (cf. aṭṭha °adhideva-ñāṇa-dassana AN IV 304) fourfold circle SN 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 Vism 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 Jāt III 291; Dhp 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 Dhp 108; -bhūmika having four stages (of citta or dhamma) Dhp I 21; IV 72; as 344, 345; cf. Vism 493 (of indriya); -madhura (neuter) sweetness (syrup) of four (ingredients) Sumaṅgalavilāsinī I 136; Therīgāthā Commentary 68; -mahāpatha a crossing on a high-road Vism 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) Dhp III 380; Miln 334; (s)sāla (neuter) [catur + sāla] a square formed by four houses, in phrase catuhi gabbhehi paṭimaṇḍitaṁ catussalaṁ kāretvā Vimāna Vatthu 220; Dhp III 291; -'ha (catuha and catūha) four days; catuhena within four days SN 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. Skt. catura] clever, skilled, shrewd Jāt 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 Snp 97, 99, 450; Jāt III 55; VI 367; °ṁ (adverb) for the fourth time Dhp III 174. — feminine catutthī Snp 436; Vism 338. — See also (sub voce aḍḍha) aḍḍhuḍḍha .
-bhatta food eaten only every fourth day Jāt V 424; -magga "the fourth path," of Arahantship Dhp 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: Jāt 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 DN I 18, 19; III 31, 33; MN I 326; Iti 76; Jāt IV 484; VI 482 (°dhammatā).
:: Cavanatā (feminine) state of shifting, removal SN II 3 (cuti + c.); MN 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 DN 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); Iti 99 = Cullaniddesa §235 2 a (satte cavamāne upapajjamāne); Iti 77 (devo deva-kāyā c. "the god falls from the assembly of gods"), Snp 1073 for bhavetha (= Cullaniddesa §238;) Peta Vatthu Commentary 10. Causative cāveti: infinitive cāvetuṁ SN 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 MN I 452 (nikkha°, khetta°, etc.). See also ā°, apa°, upa°.
:: Cāga [from cajati, to give up, Vedic tyaj. cf. Skt. tyāga] (a) abandoning, giving up, renunciation Vinaya I 10; SN III 13, 26, 158; MN I 486; AN 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" AN III 34. In frequent combinations e.g. sacca dama dhiti c. Snp 188 = SN I 215; sacca dama c. khanti Snp 189 = SN I 215; mutta° (adjective) liberal, munificent, SN V 351 = 392. °pa ribhāvita citta "a heart bent on giving" SN 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) SN I 232; AN I 210; III 80 = SN IV 250; MN III 99; DN III 164, 165; cf. AN I 152 = III 44; (as 4: the last minus suta) SN V 395; AN II 62 (sama°); (as 3) saddhā, sīla, cāga Jāt II 112; (as 7) ajjhesanā, tapo, sīla, sacca, cāga, sati, mati Jāt 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° DN III 229; -ānussati generosity AN I 30; V 331; DN III 250, 280; Vism 197; -kathā talk about munificence AN 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 DN III 163, 251,; AN IV 5; Vimāna Vatthu 113; as one of five (see above) AN III 53; -sampadā (and sampanna) the blessings of (or blessed with) the virtue of munificence AN I 62; II 66; III 53; IV 221.
:: Cāgavant (adjective) generous AN III 183; IV 217, 220; past participle 24.
:: Cāgin (adjective) giving up, sacrificing, resigning Snp 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 Jāt V 40; to scatter Jāt I 71 (tiṇāni); to sift Vinaya I 202.
:: Cāmara (neuter) [from camara] a chowry, the tail of Bos grunniens used as a whisk Snp 688; Vimāna Vatthu 643; Jāt VI 510; Vimāna Vatthu 271, 276. cf. cāmarī-gāhaka Jāt VI 218 (aṅka) a hook holding the whisk.
:: Cāmikara (neuter). [derivation unknown. Skt. cāmīkara] gold Vimāna Vatthu 12, 13, 166.
:: Cāpa (masculine neuter) [Sanskrit cāpa, from *qēp tremble, cf. capala wavering, quivering] a bow MN I 429 (opposed to kodaṇḍa); Dhp 156 (°ātikhīṇa shot from the bow, cf. Dhp III 132), 320 (ablative cāpāto metri causā); Jāt IV 272; V 400; Miln 105 (daḷha°), 352.
-koṭi the end of a bow Vimāna Vatthu 261; -nāḷi (feminine) a bow-case Jāt II 88; -lasuṇa (neuter) a kind of garlic Vinaya IV 259.
:: Cāpalla (neuter) [Derived from capala, Skt. cāpalya] fickleness DN I 115 (= Sumaṅgalavilāsinī I 286). Also as cāpalya MN I 470; Vibhaṅga 351; Vism 106.
:: Cāra [from car carati to move about] motion, walking, going; doing, behaviour, action, process Miln 162 (+ vihāra); Dhammasaṅgani 8 = 85 (= vicāra); as 167. Usually — (noun and adjective): kāma° going at will Jāt IV 261; pamāda° a slothful life Jāt I 9; piṇḍa° alms-begging Snp 414, 708; sabbaratti° wandering all night SN I 201; samavattha° AN III 257. See also carati I b.
-vihāra doing and behaving, i.e. good conduct Jāt II 232; Dīpavaṁsa VI 38; cf. Miln 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; Jāt I 82; II 286; Dhp 326; Miln 14, 22; °ṁ pakkamati to set out wandering Jāt I 87; Miln 16. SN I 199; MN I 117; AN III 257; Sumaṅgalavilāsinī I 239f. (in detail on two cārikā); Vimāna Vatthu 165; Paramatthajotikā II 295 (uñchā°).
:: Cāraṇa (adjective) = cāraka Snp 162 (saṁsuddha°).
:: Cāraṇika varia lectio vāraṇika Thera 1129? a little play, masque, cf. Skt. 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 Jāt I 174; passive present participle cāriyamāna being handed round Jāt IV 2 (not vā°) — past participle carita. — cf. vi°.
:: Cārin (only —°) (adjective) walking, living, experiencing; behaving, acting, practising (a) literal asaṅga° SN I 199; akāla° Snp 386; ambu° Snp 62; vihaṅga patha° Saddhammopāyana 241; sapadāna° MN I 30; Snp 65; pariyanta° Snp 904. (b) figurative anudhamma° Snp 69; āgu° AN II 240; AN III 163; dhamma° Miln 19; brahma° Snp 695; manāpa° Vimāna Vatthu 314; yata° Snp 971; sama° Miln 19. See all sub voce and cf. cāṭu.
:: Cāritta (neuter) [From car] practice, proceeding, manner of acting, conduct Jāt I 90, 367; II 277 (loka°); V 285 (vaṅka°); Miln 133; Vimāna Vatthu 31. — cārittaṁ āpajjati to mix with, to call on, to have intercourse with (with locative) MN I 470; SN II 270 (kulesu); MN I 287 = III 40 (kāmesu); Jāt III 46 (rakkhita-gopitesu).
-vāritta manner of acting and avoiding Jāt III 195, cf. Thera 591; Vism 10. See on their mutual relation Vism 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 Jāt VI 481; Miln 201; Saddhammopāyana 428, 512; Vimāna Vatthu 36 (= vaggu), sucāru SN I 181; Peta Vatthu II 1212 (= suṭṭhumanorama).
-dassana lovely to behold Snp 548; Jāt VI 449 (explained on page 450 as 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: Jāt II 343 (paṭhavī); IV 309 (mahī) — (noun masculine) one who rules over the four points; i.e. over the whole world (of a Cakkavattin) DN I 88 (cf. Sumaṅgalavilāsinī I 249); II 16; Snp 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 AN I 144. Peta Vatthu Commentary 55; Vimāna Vatthu 71, 99, 129. With pancadasī, aṭṭhamī and pāṭihāriyapakkha at Snp 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 Snp 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; DN I 145; Jāt 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 Theri 486; cf. Mahāvastu I 108, 114; -(d)dīpaka sweeping over the whole earth (of a storm) Vinaya I 290, cf. Jāt IV 314 and Avadāna-śataka I 258; -(b)bedā (plural) the four Vedas Miln 3; -māsin of four months; feminine °inī Vinaya I 155; DN I 47; MN III 79; Sumaṅgalavilāsinī I 139, cf. komudī; -(m)mahāpatha the place where four roads cross, a crossroad DN I 102, 194 = 243; MN I 124; III 91; cf. catu°; -(m)mahābhūtika consisting of the four great elements (of kāya) DN I 34, 55, 186, 195; SN II 94f.; Miln 379; cf. Avadāna-śataka II 191 and Skt. cāṭurbhautika; -(m)mahārājikā (plural) (scilicet devā) the retinue of the Four Kings, inhabiting the lowest of the six devalokas Vinaya I 12; III 18; DN I 215; Cullaniddesa §307 (under devā); Jāt II 311 (deva-loka); -yāma fourfold restraint (see yāma) DN I 57, 58 (cf. Sumaṅgalavilāsinī I 167); III 48f.; SN I 66; MN I 377; Vism 410. cf. DB I 75 note 1.
:: Cāturiya (neuter) [cf. catura + iya] skill, cleverness, shrewdness Jāt III 267; VI 410; Thig-a, 227; Vibhaṅga 551; Vism 104; Dāṭhāvaṁsa V 30.
:: Cāṭi (feminine) [cf. Hindī cāṭā] 1. a jar, vessel, pot Jāt I 199; 302 (pānīya°); III 277 (madhu° honey jar); Dhp I 394 (tela° oil tank); Vimāna Vatthu 76 (sālibhatta° holding a meal of rice). 2. a measure of capacity Jāt 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 Jāt V 372, 385; -pāla (neuter) an earthenware shield (?) Jāt V 373 (= kīṭa).
:: Cāṭu [cf. cāru] pleasant, polite in °kammatā politeness, flattery Miln 370 (cf. Skt. cāṭukāra); cāṭu-kamyatā Vibhaṅga 246; Vism 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 AN IV 343 (samādhimhā); Jāt I 60 (infinitive cāvetu-kāma); II 329 (jhānā, ablative). Preterit acāvayi (prohibitive) Snp 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 DN I 117) or conditional (tatra ce tumhe assatha kupitā DN I 3), or potential (passe ce vipulaṁ sukhaṁ Dhp 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 Dhp 118; brāhmaṇo ce tvaṁ brūsi Snp 457. Usually added to pronouns or pronoun adverbs: ahañ ce va kho pana ceteyyaṁ DN I 185; ettha ce te mano atthi SN 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 DN I 117; ahañ ce va kho pana abhivādeyyaṁ DN I 125; api (pi) ce even if: api ce vassasataṁ jīve mānavo Snp 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. Skt. cela] cloth, especially clothes worn, garment, dress AN I 206; Peta Vatthu II 127 (kañcanā° for kañcana°); III 93 (for veḷa); dhāti° baby's napkin Jāt III 539. In simile of one whose clothes are on fire (āditta° + ādittasīsa) SN V 440; AN II 93; III 307; IV 320. — acela a naked ascetic DN I 161, 165; Jāt V 75; VI 222.
-aṇḍaka (varia lectio aṇḍuka) a loincloth MN I 150; -ukkhepa waving of garments (as sign of applause), usually with sādhukāra Jāt I 54; II 253; III 285; V 67; Dhp 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°); MN II 93; Dhp III 136; -vitāna an awning Jāt I 178; II 289; IV 378; Mahābodhivaṁsa 122; Vism 108.
:: Celaka  1. one who is clothed; acelaka without clothes DN I 166; MN I 77. 2. a standard-bearer [cf. Skt. ceḍaka Pāḷi ceṭa and in meaning English knight > German knecht; knave > knabe, knappe] DN I 51; Sumaṅgalavilāsinī I 156; AN IV 107, 110; Miln 331.
:: Celakedu = cetakedu Jāt VI 538.
:: Celāpaka = celāvaka Jāt V 418.
:: Celāvaka [cf. Skt. chilla?] a kind of bird Jāt VI 538 (commentary celabaka; is it celā bakā?); Jāt V 416. See also celāpaka.
:: Cetaka a decoy-bird (commentary dīpaka-tittira, exciting partridge) Jāt III 357.
:: Cetakedu a kind of bird Jāt VI 538. See also cela°.
:: Cetanaka (adjective) [see cetanā] connected with a thought or intention Jāt VI 304; usually in a° without a thought, unintentional Jāt 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: AN III 415; cf. Kathāvatthu VIII 9, §38 untraced quotation; cf. AN V 292). Often combined with patthanā and paṇidhi (wish and aspiration), e.g. SN II 99, 154; AN 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) SN 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 Dhp 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 AN 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; SN III 60; AN II 232 (kaṇhassa kammassa pahānāya cetanā: intention to give up wrong-doing); Vimāna Vatthu 72 (vadhaka-cetanā wilful murder); maraṇa-cetanā intention of death Dhp I 20; āhārāsā cetanā intention consisting in desire for food Vism 537. Peta Vatthu Commentary 8, 30 (pariccāga° intention to give); past participle 12; Miln 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; Vism 463 (cetayatī ti cetanā; abhisandahatī ti attho).
:: Cetasa1 name of a tree, perhaps the yellow Myrobalaṁ Jāt V 420.
:: Cetasa2 (adjective) [originally the genitive of ceto used as nominative] only in —°: sucetasa of a good mind, good-hearted SN I 4 = 29, 46 = 52; paraphrased by Buddhaghosa as sunda racetasa; pāpa° of a wicked mind, evil-minded SN I 70 = 98; a° without mind SN 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) SN I 112f. = 189, 220; AN 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° SN IV 186; avyāpanna° SN V 74. [BD]: sabba-cetasa: whole-hearted
:: Cetasika (adjective) belonging to ceto, mental (opposite kāyika physical). Kāyikaṁ sukhaṁ < cetasikaṁ s. AN I 81; SN V 209; kāyikā darathā < c. d. MN III 287, 288; c. dukkhaṁ DN II 306; AN I 157; c. roga Jāt 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) DN 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 AN V 187; Miln 62.
:: Cetāpana (neuter) [see cetāpeti; cf. BHS 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, MN I 20; Dhp 188; Jāt I 237; VI 173; Paramatthajotikā II 194 (dhātu-gharaṁ katvā cetiyaṁ patiṭṭhāpesuṁ); Paramatthajotikā I 221; Dhp III 29 (dhātu°); IV 64; Vimāna Vatthu 142; Saddhammopāyana 428, 430. Pre-Buddhistic cetiyas mentioned by name are Aggāḷava° Vinaya II 172; SN I 185; Snp page 59; Dhp III 170; Ānanda° DN II 123, 126; Udena° DN II 102, 118; III 9; Dhp III 246; Gotama(ka)° ibid.; Cāpāla° DN II 102, 118; SN V 250; Makuṭa bandhana° DN II 160; Bahuputta° DN II 102, 118; III 10; SN II 220; AN IV 16; Sattambaka° DN II 102, 118; Sārandada° DN II 118, 175; AN III 167; Supatiṭṭha° Vinaya I 35.
-aṅgaṇa the open space round a Cetiya Miln 366; Vism 144, 188, 392; Sumaṅgalavilāsinī I 191, 197; Vimāna Vatthu 254; -vandanā cetiya worship Vism 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 SN 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) Snp 232; Khuddakapāṭha IX. kāya-muni (vācā-muni, ceto-muni) a saint in action, speech and thought AN I 273 = Cullaniddesa §514. In this phrase Mahāniddesa has mano° for ceto°, which is also avaria lectio At AN 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) DN III 49, 101; SN V 93. līnatta (attachment) SN V 64. appasāda (non-belief) SN I 179; ekodibhāva (singleness) DN III 78; SN IV 236 (see 2nd jhāna); āvaraṇāni (hindrances) SN 66. — vimokkha (redemption) SN I 159. santi (tranquillity) Snp 584, 593. vūpasama (the same) AN I 4; SN V 65. vinibandha (freedom) DN III 238 = AN III 249; IV 461f. (b) mind c° vikkhepa (disturbance) AN 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)" SN 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. DN I 186, III 78, 223; SN IV 296; AN I 183; II 129; IV 390; V 299, 344; Vibhaṅga 272. ujubhūtena (upright) SN II 279; AN I 63; vivaṭena (open) DN III 223 = SN V 263; AN IV 86. macchera-maḷa-pariyuṭṭhitena (in which has arisen the dirt of selfishness) SN IV 240; AN II 58. santim pappuyya with SN I 212. taṇhādhipateyyena (standing under the sway of thirst) SN III 103. — vippasannena (devout) SN I 32 = 57, 100; Dhp 79; Peta Vatthu I 1010. Muttena AN IV 244; vimariyādi-katena SN III 31. vigatābhijjhena DN III 49. pathavī-āpo etc.; samena AN IV 375f. ākāsasamena AN III 315f. sabba° SN II 220; abhijjhā-saha gatena AN I 206. satārakkhena DN III 269; AN V 30; migabhūtena cetasā, with the heart of a wild creature MN I 450; acetasā without feeling, heartlessly Jāt IV 52, 57. (b) mind: in two phrases, viz. (α) c. anuvitakketi anuvicāreti "to ponder and think over in one's mind" DN III 242; AN 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) MN II 19; SN II 121, 213; V 265; AN I 255 = III 17 = 280. puggalaṁ paduṭṭha-cittaṁ evaṁ c° ceto-paricca p. Iti 12, cf. 13. arahanto ... Bhagavanto c° cetoparicca viditā DN III 100; para-cittapariyāya kusalo evaṁ c° ceto paricca manasikaroti AN V 160. Bhagavā [brāhmaṇassa] c° ceto-parivitakkaṁ aññāya "perceiving in his mind the thought of [the Buddha]" SN I 178; DN III 6; AN III 374; Miln 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, DN III 237, 278; MN I 101; AN III 248 = IV 460 = V 17; Jāt III 291; Vibhaṅga 377; Vism 211; -paṇidhi resolution, intention, aspiration Vimāna Vatthu 4712 (= cittassa samma-d-eva ṭhapanaṁ Vimāna Vatthu 203); Miln 129; -padosa corruption of the h., wickedness, AN I 8; Iti 12, 13 (opposite pasāda): -paricca "as regards the heart," i.e. state of heart, ways of thought, character, mind (= pariyāya) in °ñāṇa Theri 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" AN V 160; c.-p.-kovido encompassing the heart of others SN I 146, 194 = Thera 1248; I 196 = Thera 1262. Also with syncope: °pariyañāṇa DN I 79; III 100; Vism 431; Sumaṅgalavilāsinī I 223; -parivitakka reflecting, reasoning SN 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° DN III 278; -vasippatta mastery over one's h. AN II 6, 36, 185; IV 312; MN I 377; Vism 382; Miln 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); DN I 156, 167, 251; III 78, 108, 248 (muditā); SN II 265 (mettā); MN I 197 (akuppā), 205, 296; III 145 (appamāṇā, mahaggatā); AN I 124; II 6, 36; III 84; Snp 725, 727 = Iti 106; Iti 20 (mettā), 75, 97; past participle 27, 62; Vibhaṅga 86 (mettā) Nettipakaraṇa 81 (virāgā); Sumaṅgalavilāsinī I 313 (= citta-vimutti); -vivaraṇa setting the h. free AN IV 352; V 67. See also Arahant II D; -samatha calm of h. Theri 118; -samādhi concentration of mind (= citta-samādhi Sumaṅgalavilāsinī I 104) DN I 15; III 30; SN IV 297; AN II 54; III 51; -samphassa contact with thought Dhammasaṅgani 3.
:: Ceṭa a servant, a boy Jāt III 478. See ceṭaka.
:: Ceṭaka a servant, a slave, a (bad) fellow Vinaya IV 66; Jāt II 176 = Dhp IV 92 (duṭṭha° miserable fellow); III 281; IV 82 (bhātika-ceṭakā rascals of brothers); V 385; Miln 222.
-----[ Ch ]-----  ☝  ￼
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:: 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 (?) Jāt 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 Jāt 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 Jāt I 394 (viz. too long, too short, too thin, too fat, too black, too white). Six thousand Gandhabbas Jāt 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): DN III 269; Vimāna Vatthu 6316; Peta Vatthu II 613; Miln 178, 236. With reference to the upekkhās, one is called the "one of six parts" (chaḷ-ang'-upekkhā) Vism 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 Jāt III 471; -kaṇṇa heard by six ears, i.e. public (as opposed to catukaṇṇa) Jāt VI 392; -tiṁsa(ti) thirty-six AN II 3; Iti 15; Dhp 339; Dhp 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 Vism 416; -dvārika entering through six doors (i.e. the senses) Dhp IV 221 (taṇhā); -dhātura (= dhātuya) consisting of six elements MN III 239; -pañca (chappañca) six or five Miln 292; -phassāyatana having six seats of contact (i.e. the outer senses) MN III 239; Thera 755; Peta Vatthu Commentary 52; cf. Snp 169; -baṇṇa (= vaṇṇa) consisting of six colours (of raṁsi, rays) Jāt V 40; Dhp 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; Jāt II 387; Dhp III 330. -bassāni (= vassāni) six years Jāt I 85; Dhp III 195; -bidha (= vidha) sixfold Vism 184; -bisāṇa (= visāṇa) having six (i.e. a "major set") of tusks (of pre-eminent elephants) Jāt V 42 (Nāga rājā), 48 (kuñjara), cf. chaddanta. — bīsati (= vīsati) twentysix Dhp 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 DN I 7 (sa-uttara° but °chadana at DN II 194); — a veil, in phrase vivaṭacchada "with the veil lifted" thus spelled only at Cullaniddesa §§242, 593, Dhp 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 Jāt VI 60; — a wing Thera I 108 (citra°).
:: Chadana (neuter) [Vedic chad] = chada, viz. literally 1. a cover, covering Jāt I 376; V 241. 2. a thatch, a roof Vinaya II 154 (various kinds), 195; Jāt II 281; Dhp II 65 (°piṭṭha); IV 104 (°assa udaka-patana-ṭṭhāna), 178; Peta Vatthu Commentary 55. 3. a leaf, foliage Jāt I 87; Thera 527. 4. hair Jāt V 202. — figurative pretence, camouflage, counterfeiting Snp 89 (= paṭirūpaṁ katvā Paramatthajotikā II 164); Dhammasaṅgani 1059 = Vibhaṅga 361 = Cullaniddesa §271 II Dhammasaṅgani reads chandanaṁ and Vibhaṅga chādanaṁ.
-iṭṭhikā a tile Dhp 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°) DN I 89; Snp 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 Miln 2.
:: Chaḍḍaka (adjective) throwing away, removing, in puppha° a flower-rubbish remover (see pukkusa) Thera 620; Vism 194; — feminine chaḍḍikā see kacavara°.
:: Chaḍḍana (neuter) throwing away, rejecting Jāt I 290; Dhatupāṭha 571. °ī (feminine) a shovel, dust-pan Dhp 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, as scearn] to spit out, to vomit, throw away; abandon, leave, reject Vinaya 214f.; IV 265; MN I 207; SN I 169 (chaṭṭehi wrongly for chaḍḍehi) = Snp page 15; Jāt I 61, 254, 265, 292; V 427; past participle 33; Dhp I 95 (uṇhaṁ lohitaṁ ch. to kill oneself); II 101; III 171; Vimāna Vatthu 126; Peta Vatthu Commentary 43, 63, 174, 211; 255; Miln 15. — gerund chaḍḍūna Theri 469 (= chaḍḍetvā Therīgāthā Commentary 284); gerundive chaḍḍetabba Vinaya I 48; Jāt II 2; chaḍḍanīya Miln 252; chaḍḍiya (to be set aside) MN 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; Jāt I 137; IV 139; VI 185, 534; Vism 182, — past participle chaḍḍita (q.v.). — See also kacavara°
:: Chaḍḍita [past participle of chaddeti] thrown out, vomited; cast away, rejected, left behind SN III 143; Jāt 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. Skt. chagala, from chāga heifer] a male goat Jāt VI 237; °ka ibid, and Vinaya III 166. — feminine chakalī Jāt VI 559.
:: Chakana and Chakaṇa (neuter) [Vedic śakṛt and śakan; Greek κόπρος; Skt. chagana is later, see Trenckner, "Notes" 62 note 16] the dung of animals Vinaya I 202; Jāt III 386 (ṇ); V 286; VI 392 (-ṇ-).
:: Chakaṇatī (feminine) = chakana Cullaniddesa §199.
:: Chakka (neuter) [from cha) set of six Vism 242 (meda° and mutta°).
:: Chakkhattuṁ (adverb) [Sanskrit śaṭkṛtvas] six times DN II 198; Dhp III 196.
:: Challi [Sanskrit challi] bark, bast Dhp 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) MN I 387; DN III 6; Jāt III 232; IV 285; VI 89, 528; Vimāna Vatthu 414 (Vimāna Vatthu 183; bhūmiyaṁ); Theri 17; 112 (Thig-a 116: chamāyaṁ); Peta Vatthu IV 53 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 260: bhūmiyaṁ). — locative chamāyaṁ Vinaya I 118; AN I 215; Snp 401; Vism 18; Therīgāthā Commentary 116; chamāya Vinaya II 214.
:: Chambhati [see chambheti] to be frightened Dhp IV 52 (+ vedhati).
:: Chambheti [cf. Skt. 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 SN I 219; MN I 19; Jāt 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 SN I 220; Snp 42; Jāt 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 SN V 386; bhaya Jāt 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; SN I 104; 118; 219; DN I 49 (explained at Sumaṅgalavilāsinī I 50 wrongly by sakala-sarīra calanaṁ); Cullaniddesa §470; Miln 23; Vibhaṅga 367; Vism 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 Skt. chanda, and skandh to jump]. 1. impulse, excitement; intention, resolution, will; desire for, wish for, delight in (with locative). Explained at Vism 466 as kattu-kāmatāyetam adhivacanaṁ; by Dhatupāṭha 587 and Dhātum 821 as chand = icchāyaṁ. A. As virtue: dhammapadesu ch. striving after righteousness SN I 202; tibba° ardent desire, zeal AN I 229; IV 15; kusaladhamma° AN III 441. Often combined with other good qualities, e.g. ch. vāyāma ussāha ussoḷhi AN 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. MN II 174; AN I 174 (ch. vā vāyāmo vā); III 50 (chandasā instrumental); Snp 1026 (+ viriya); Vimāna Vatthu 2412 (= kusala° Vimāna Vatthu 116); Jāt VI 72; Dhp I 14. B. As vice: (a) kinds and character of ch. — With similar expressions: (kāya°) ch. sneha anvayatā MN I 500. — ch. dosa moha bhaya DN III 182; Cullaniddesa §3372 (See also below chandāgati). Its nearest analogue in this sense is rāga (lust), e.g. ch. rāga dosa paṭigha DN I 25 (cf. Sumaṅgalavilāsinī I 116); rūpesu uppajjati ch. vā rāgo SN 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, Vism 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" MN I 500; Snp 203. bhave ch. (pleasure in existence) Theri 14 (cf. bhavachanda); lokasmiṁ ch. (hankering after the world) Snp 866; methunasmiṁ (sexual desire) Snp 835 (explained by ch. vā rāgo vā pemaṁ Mahāniddesa 181). — Chanda in this quality is one of the roots of misery: cittass'upakkileso SN III 232f.; V 92; mūlaṁ dukkhassa Jāt IV 328f. — Other passages illustrating ch. are vyāpāda° and vihiṁsā° SN II 151; rūpa-dhātuyā° SN III 10; IV 72; yaṁ aniccaṁ, etc. ... tattha° SN III 122, 177; IV 145f.; asmī ti ch. SN III 130; atilīno ch. SN V 277f., cf. also DN II 277. (b) the emancipation from ch. as necessary for the attainment of Arahantship. — vigata° (free from excitement) and a° SN I 111; III 7, 107, 190; IV 387; AN II 173f.; DN III 238; ettha chandaṁ virājetvā Snp 171 = SN I 16. Kāye chandaṁ virājaye Snp 203. (a)vīta° AN IV 461f. °ṁ vineti SN I 22, 197; °ṁ vinodeti SN I 186; ch. suppaṭivinīta SN II 283. na tamhi °ṁ kayirātha Dhp 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; Dhp I 14, Jāt 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- DN 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 SN IV 71; Snp 781; -āraha (adjective) fit to give one's consent Vinaya II 93; V 221; -ja sprung from desire (dukkha) SN I 22; -nānatta the diversity or various ways of impulse or desire SN II 143f.; DN III 289; Vibhaṅga 425; -pahāna the giving up of wrong desire SN V 273; -mūlaka (adjective) having its root in excitement AN IV 339; V 107; -rāga exciting desire (cf. kāmachanda) DN II 58, 60; III 289; SN I 198; II 283; III 232f. (cakkhusmiṁ, etc.); IV 7f. 164 (Bhagavato ch.-r. n'atthi), 233; AN I 264 (atīte ch.-r.-ṭṭhānīyā dhammā); II 71; III 73; Cullaniddesa §413; Dhp I 334; -samādhi the (right) concentration of good effort, classed under the four iddhipādā with viriya°; citta° vīmaṁsā° DN III 77; SN V 268; AN I 39; Vibhaṅga 216f.; Nettipakaraṇa 15; -sampadā the blessing of zeal SN V 30.
:: Chandaka a voluntary collection (of alms for the Saṅgha), usually as °ṁ saṁharati to make a voluntary collection Vinaya IV 250; Jāt I 422; II 45, 85 (saṁharitvā varia lectio; text saṅkaḍḍhitvā), 196, 248; III 288 (nava°, a new kind of donation); cf. BHS chandaka-bhikṣana Avadāna-śataka vol. II 227.
:: Chandasā (feminine) [see chando] metrics, prosody Miln 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) Thera 1029 (chandi°) (noun) Vibhaṅga 208.
:: Chando (neuter) [Vedic chandas, from skandh, cf. in meaning Skt. 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); SN I 38; Snp 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 Jāt IV 293 (vāri°); VI 432 (padara°, ceiling); Therīgāthā Commentary 257. 2. thatched (of a hut) Snp 18. 3. concealed, hidden, secret Jāt 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; DN I 91 (+ paṭirūpa); SN I 9; MN I 360; Jāt III 315; V 307; VI 572; Peta Vatthu II 1215 (= yutta Peta Vatthu Commentary 159).
:: Chaṇa a festival Jāt I 423, 489 (surā°), 499; II 48 (maṅgala°), 143, III 287, 446, 538; IV 115 (surā°); V 212; VI 221; 399 (°bheri); Dhp III 100 (surā°), 443 (°vesa); IV 195; Vimāna Vatthu 173.
:: Chaṇaka [= akkhaṇa? Kern; cf. Skt. °ākhaṇa] the Chaṇaka plant Miln 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 Miln 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; DN I 7; II 15 (seta°, under which Gotama is seated); Jāt I 267 (seta°); IV 16; V 383; VI 370; Snp 688, 689; Miln 355; Dhp 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. Jāt VI 4, 223, 389; °ṁ ussāpeti to unfold the r. canopy Peta Vatthu Commentary 75; Dhp I 161, 167. See also paṇṇa°.
-daṇḍa the handle of a sunshade Dhp III 212; -nāḷi the tube or shaft (of reeds or bamboo) used for the making of sunshades MN II 116; -maṅgala the coronation festival Jāt III 407; Dhp III 307; Vimāna Vatthu 66.
:: Chatta2 ￼ [cf. Skt. chātra, one who carries his master's sunshade] a pupil, a student Jāt II 428.
:: Chattaka (masculine neuter) 1. A sunshade Jāt VI 252; Theri 23 (= Therīgāthā Commentary 29 as nickname of sunshade makers). See also paṇṇa°. 2. ahi° "snake's sunshade," name for a mushroom: toadstool DN III 87; Jāt II 95; a mushroom, toadstool Jāt II 95.
:: Chattiṁsakkhattuṁ (adverb) thirty-six times Iti 15.
:: Chaṭṭha ￼ the sixth Snp 171, 437; Dhp III 200: Paramatthajotikā II 364. Also as chaṭṭhama Snp 101, 103; Jāt 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; SN I 66; MN I 374; AN II 57; Jāt IV 263.
-aṭṭhika bones of a corpse, a skeleton Cariyāpiṭaka III 15, 1; -ālāta a torch from a pyre SN III 93 = AN II 95 = Iti 90 = Jāt I 482; Vism 54, 299 (°ūpama); -kuṭikā a charnel house, morgue, Vinaya I 152; -ḍāhaka one who (officially) burns the dead, an "undertaker" Vinaya I 152; Dhp I 68 (feminine °ikā); Vism 230; Miln 331; -dussa a miserable garment DN I 166; ≈ AN I 240; II 206; -sarīra a corpse Vism 178f. -sitta a water pot (see above 1) Thera 127.
:: Chavaka  1. a corpse Jāt V 449. 2. wretched Miln 156, 200; (°caṇḍāla, see explanation at Jāt 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 SN II 256; AN IV 129; Snp 194; Jāt II 92. Distinguished from camma, the hide (under-skin, corium) SN II 238 (see camma); also in combination ch.-cammamaṁsa Vism 235; Dhp IV 56.
-kalyāṇa beauty of complexion, one of the five beauties (see kalyāṇa 2.d) Dhp I 387; -dosābādha a skin disease, cutaneous irritation Vinaya I 206; -roga skin disease Dhp III 295; -vaṇṇa the colour of the skin, the complexion, especially beautiful complexion, beauty Vinaya I 8; Jāt III 126; Dhp 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.) Jāt II 79 (vattha°); Peta Vatthu I 107 (bhojana°); II 17 (vattha°); Peta Vatthu Commentary 50 (= vattha); Dhp IV 7. — as adjective Jāt VI 354 (of the thatch of a house).
:: Chādanā (feminine) [from chādeti] covering, concealment past participle 19, 23. cf. pari°.
:: Chādeti1 [causative of chad, Skt. chādayati] (a) to cover, to conceal Vinaya II 211 (passive chādīyati); Snp 1022 (mukhaṁ jivhāya ch.); Dhp 252; Peta Vatthu III 43. (b) (of sound) to penetrate, to fill Jāt II 253; VI 195, — past participle channa1 (q.v.).
:: Chādeti2 [for chandeti, cf. Skt. chandati and chadayati; to khyā°] (a) to seem good, to please, to give pleasure SN II 110; AN III 54; Dhp 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); Theri 409; Peta Vatthu I 118 (nacchādimhamhase), past participle channa2.
:: Chādi (feminine) [chādeti1] shade Jāt IV 351.
:: Chādiya (neuter) covering (of a house or hut), thatch, straw, hay (for eating) Jāt VI 354 (= gehacchādana-tiṇa).
:: Chāpa and °ka [Sanskrit śāva] the young of an animal MN I 384 (°ka); SN II 269 (bhiṅka°); Jāt I 460; II 439 (sakuṇa°); Miln 402; — feminine chāpī Jāt 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; DN II 164 = Udāna 93; AN I 209; IV 103; Jāt III 447; IV 88; V 144; Dhp I 256; II 68; Vimāna Vatthu 67; Peta Vatthu Commentary 80 (chārikaṅgāra).
:: Chāta (adjective) [cf. Skt. psāta from bhas (°bhsā), Greek ψώχω; see Walde, Latin Wörterbuch under sabulum and cf. bhasman, probably Non-Aryan] hungry Jāt 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; Miln 253; Mahāvaṁsa 7, 24. cf. pari°.
-ajjhatta with hungry insides Jāt I 345; II 203; V 338, 359; Dhp I 125; 367 (chātak'); III 33, 40; -kāla time of being hungry.
:: Chātaka [from preceding] 1. adjective hungry Jāt I 245, 266. 2. (neuter) hunger, famine Jāt I 266; II 124, 149, 367; VI 487; Dhp I 170.
:: Chātatā [feminine abstract from chāta] hunger (literally hungriness) Dhp I 170.
:: Chāyā (feminine) [Vedic chāyā, light and shade, °skei (cf. (s)qait in ketu), cf. Skt. śyāva; Greek σκιά and σκοιός; Gothic skeinan. See note on kāla, vol. II page 382] — shade, shadow SN I 72, 93; MN II 235; III 164; AN II 114; Snp 1014; Dhp 2; Jāt II 302; IV 304; V 445; Miln 90, 298; Dhp I 35; Peta Vatthu Commentary 12, 32, 45, 81, etc. — Yakkhas have none; Jāt V 34; VI 337. Chāyā is frequent in similes: see JPTS 1907, 87.
:: Cheda [see chindati] cutting, destruction, loss Snp 367 (°bandhana); Jāt I 419; 485; sīsa° decapitation Dhp II 204; Peta Vatthu Commentary 5; aṇḍa° castration Jāt IV 364; — bhatta-°ṁ karoti to put on short rations Jāt I 156. pada° separation of words Paramatthajotikā II 150; °—°gāmin (adjective) liable to break, fragile AN II 81; Jāt V 453. — cf. vi°, °petvā
:: Chedaka (adjective) [from cheda] cutting; in aṇḍa° one who castrates Jāt IV 366.
:: Chedana (neuter) [see chindati] cutting, severing, destroying DN I 5; (= Sumaṅgalavilāsinī I 80 hattha°-ādi); III 176; Vinaya II 133; AN II 209; V 206; SN IV 169 (nakha°); V 473; Miln 86; Vism 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; MN I 509; Jāt I 290 (aṅga-vijjāya); II 161, 403; V 216, 366 (°pāpaka good and bad); VI 294 (the same); Miln 293.; Sumaṅgalavilāsinī I 90; Vimāna Vatthu 36, 215; Dhp I 178. 2. genuine Vism 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 SN I 198.
:: Chettar [Sanskrit chettṛ, noun-agent to chindati] cutter, destroyer Snp 343; Jāt VI 226.
:: Chida (always °—°) (adjective) breaking, cutting, destroying MN I 386; SN I 191 = Thera 1234; Thera 521; 1143; Snp 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. Skt. chidra] 1. (adjective) having rents or fissures, perforated SN IV 316; Jāt I 419; (figurative) faulty, defective, Vinaya I 290. 2. (neuter) a cutting, slit, hole, aperture, SN I 43; Jāt I 170 (eka°), 172, 419, 503; II 244, 261; (kaṇṇa°); Vism 171, 172 (bhitti°), 174 (tāḷa°); Paramatthajotikā II 248 (akkhi°); Dhp III 42; Vimāna Vatthu 100 (bhitti°); Peta Vatthu Commentary 180 (kaṇṇa°), 253 (read chidde for chinde); figurative a fault, defect, flaw Dhp 229 (acchidda-vutti faultless conduct) Miln 94.
-āvachidda full of breaches and holes Jāt III 491; Vism 252; Dhp I 122, 284 (cf. °vichidda); III 151; -kārin inconsistent AN II 187; -vichidda = °āvachidda Jāt I 419; V 163 (sarīraṁ chidda-vichiddaṁ karoti to perforate a body).
:: Chiddaka (adjective) having holes or meshes (of a net) DN I 45.
:: Chiddatā (feminine) perforation, being perforated Jāt I 419.
:: Chiddavant (adjective) having faults, full of defects MN I 272.
:: Chiggaḷa [cf. chidda] a hole, in eka°-yuga MN III 169; tāḷa° a keyhole SN IV 290; Vism 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; as 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 Snp 357, as acchidaṁ MN II 35, acchidda Dhp 351 (cf. agamā); passive present chijjati (Sanskrit chidyate) Dhp 284; Iti 70; Jāt I 167; Thera 1055 = Miln 395; Miln 40; preterit chijji Jāt III 181 (dvidhā ch. broke in two). — future chijjissati Jāt I 336; — gerund chijjitvā Jāt I 202; IV 120; — past participle chijjita Jāt III 389; see also chida, chidda, chinna. 2. chind: Active present chindati SN I 149 = AN V 174 = Snp 657; Peta Vatthu Commentary 4, 114; Vimāna Vatthu 123; — imperative chinda Snp 346; Jāt II 153; chindatha Dhp 283; — potential chinde Dhp 370; — present participle chindamāna Jāt I 70, 233. — future chindissati Dhp II 258. — preterit acchindi Vinaya I 88 and chindi Jāt I 140. — gerund chinditvā Jāt I 222, 254, 326; II 155. infinitive chindituṁ Vinaya I 206; Peta Vatthu Commentary 253. — gerundive chindiya Jāt II 139 (duc°). — causative chindāpeti Jāt II 104, 106; Vism 190 (rājāno core ch.). 3. ched: future checchati (Sanskrit chetsyati) MN I 434; Dhp 350; Miln 391. — preterit acchecchi (Sanskrit acchaitsīt) SN I 12; AN II 249; Snp 355 = Thera 1275; Jāt VI 261. acchejji (varia lectio of acchecchi) is read at SN IV 205, 207, 399; V 441; AN III 246, 444; Iti 47. — infinitive chetuṁ Jāt IV 208; Peta Vatthu IV 328, and chettuṁ Snp 28. — gerund chetvā Snp 66, 545, 622; Dhp 283, 369; Jāt I 255; Cullaniddesa §245, and chetvāna Snp 44; Dhp 346; Jāt III 396. — gerundive chetabba Vinaya II 110, and chejja (often combined with bhejja, torture and maiming, as punishments) Vinaya III 47 (+ bh°); Jāt V 444 (the same) VI 536; Miln 83, 359. Also chejja in negative acchejja SN VI 226. — causative chedeti Vinaya I 50, and chedāpeti ibid.; Jāt IV 154. See also cheda, chedana.
:: Chinna [past participle of chindati] cut off, destroyed Vinaya I 71 (acchinna-kesa with unshaven hair); MN I 430; DN II 8 (°papañca); Jāt I 255; II 155; IV 138; Dhp 338; Peta Vatthu I 112 (varia lectio for bhinna), 116; Dhp 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°); Miln 5. cf. sañ°. as first part of compound, chinna° very frequently is to be rendered by "without," e.g.
-āsa without hope Jāt 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 Snp 219; -pilotika with torn rags, or without rags SN II 28; Peta Vatthu Commentary 171 (+ bhinna°); -bhatta without food i.e. famished, starved Jāt I 84; V 382; Dhp III 106 = Vimāna Vatthu 76; -saṁsaya without doubt Snp 1112; Iti 96, 97, 123; Cullaniddesa §244; -sāṭaka a torn garment Vism 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; Jāt II 114; Miln 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 Dhp 41 = Theri 468 (spelled chuṭṭha); Jāt V 302.
:: Chupana (neuter) touching Vinaya III 121; Jāt VI 387.
:: Chupati [Dhatupāṭha 480 = samphasse] to touch Vinaya I 191; III 37, 121; Jāt IV 82; VI 166; Vism 249; Dhp I 166 (mā chupi), — past participle chupita.
:: Chupita [past participle of chupati] touched Vinaya III 37; Jāt VI 218.
:: Churikā (feminine) [Sanskrit kṣurikā to kṣura see khura, cf. chārikā > khara] a knife, a dagger, kris Theri 302; Jāt III 370; Miln 339; cf. The Questions of King Milinda II 227; Therīgāthā Commentary 227; Dhp 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 (= Skt. 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 Vism 408 (°sadda).
:: Cicciṭāyati [onomatopoetic cf. ciṭiciṭāyati] to hiss, fizz, sizzle (always combined with ciṭiciṭāyati) Vinaya I 225; SN I 169; Snp page 15; past participle 36; Miln 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; AN III 394; Jāt I 196; Miln 286, 311, 397; Peta Vatthu Commentary 102, 189, 215. — (adjective) Vinaya II 221; IV 312; Peta Vatthu IV 116; Miln 286.
:: Cikkhallavant (adjective) muddy Peta Vatthu Commentary 225.
:: Cikkhassati [desiderative of kṣar = Skt. cikṣariṣati] to wish to drop, to ooze out Miln 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° Theri 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 Jāt V 7. Causative cināpeti to construct, to build Jāt VI 204; Miln 81. — Note: cināti at Jāt 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 Thera 695; Miln 233.
:: Cintanaka (adjective) thoughtful, considerate Jāt I 222.
:: Cintā [to cit, cinteti] "the act of thinking" (cf. citti), thought SN I 57; past participle 25; Dhammasaṅgani 16, 20, 292; Saddhammopāyana 165, 216. — loka° thinking over the world, philosophy SN V 447; AN II 80.
-kavi "thought-poetry," i.e. original poetry (see kavi) AN II 230; -maṇi the jewel of thought, the true philosopher's stone Vimāna Vatthu 32; name of a science Jāt III 504; -maya consisting of pure thought, metaphysical DN III 219; Jāt IV 270; Vibhaṅga 324; Nettipakaraṇa 8, 50, 60 (°mayin, of paññā); Vism 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 (Snp 834); — preterit cintesi, 3rd plural cintesuṁ (Jāt I 149), acintayuṁ (Snp 258); — gerund cintetvā (Jāt 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 (SN I 121), potential cetaye (Peta Vatthu II 97 = cinteyya Peta Vatthu Commentary 116); present participle cetayāna (Jāt 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 Jāt 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 SN IV 68. Its seat is frequently mentioned with manasā (in the heart), viz. manasā diṭṭhi-gatāni cintayanto Snp 834; na pāpaṁ manasā pi cetaye Peta Vatthu II 97; Jāt 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; Miln 233 (cintayati), 406 (cintayitabba). — Prohibitive: mā cintayi don't think about it, don't worry, don't be afraid, never mind Jāt I 50, 292, 424; III 289; VI 176; plural mā cintayittha Jāt I 457; IV 414; VI 344; Vism 426; Dhp I 12; III 196; also mā cintesi Jāt 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 SN II 65. maraṇaṁ ākaṅkhati cetayati (ponders over) SN I 121; acinteyyāni na cintetabbāni AN II 80; cetabba-rūpa (a fit object of thought, a good thought) Jāt IV 157 (= cintetabba); loka-cintaṁ c. SN V 447; ajjhattarūpe, etc. ceteti Vinaya III 113; maṅgalāni acintayuṁ Snp 258; diṭṭhi-gatāni cintayanto Snp 834; kiṁ cintesi Jāt 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 SN 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? Jāt 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 SN IV 201; vimokkhāya c. to strive after emancipation SN III 121; attavyābadhāya c. MN III 23 = AN I 157 = SN IV 339; pabbajjāya c. Iti 75; akkhāya me tvaṁ vihito ... udāhu me cetayase vadhāya Jāt III 146 — acinteyya that which must not or cannot be thought AN 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 AN I 102 (duccintita° and su°); Snp 174 (ajjhatta°; varia lectio °saññin) 388; Jāt III 306 = IV 453 = V 176 = V 478; Miln 92.
:: Cintita [past participle of cinteti, cf. also cintaka] (a) (adjective) thought out, invented, devised SN 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) AN I 102; Therīgāthā Commentary 76; °matta as much a, a thought, locative cintita-matte (yeva) at the mere thought, just as he thought it Dhp 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 Jāt III 541; Miln 360. — su° well performed, accomplished SN I 42 = 214 = Snp 181; Peta Vatthu III 56. — cf. ā°, pari°, vi°.
-ṭṭhāna the place where one is wont to go Jāt II 159; -mānatta one who performs the Mānatta Vinaya IV 242; -vasin one who has reached mastership in (with locative) Therīgāthā Commentary 74; Vism 154, 158, 164, 169, 331f., 376; derivative -vāsibhāva as 167 (read vasī°).
:: Ciṇṇatta (neuter) [Derived from ciṇṇa] custom, habit Miln 57, 105.
:: Ciṅgulaka (and °ika) (masculine neuter) 1. a kind of plant Snp 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; DN I 6; MN I 266; AN V 203; Miln 229.
:: Ciṅgulāyati [denominative from ciṅgula] to twirl round, to revolve like a windmill AN I 112.
:: Ciñcā (feminine) [Sanskrit ciñcā and tintiḍikā] the tamarind tree Jāt V 38 (°vana); Paramatthajotikā II 78.
:: Cipiṭa (adjective) [past participle to cip (?) see cippiyamāna: cf. Skt. cipiṭa grain flattened after boiling] pressed flat, flattened Vimāna Vatthu 222. To be read also at Jāt VI 185 for vippita.
:: Cippiyamāna [present participle passive of cip, see cipiṭa] crushed flat (Rhys Davids; cf. also Kern Toevoegselen) Miln 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 Snp 678, 730, 1029; Dhp 248; Khuddakapāṭha VII 5; Jāt 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 Dhp 342. cirassa (genitive) see cirassaṁ. — cirataraṁ (comparative) for a (comparatively) long time, rather long AN III 58; Peta Vatthu II 87. Cirāciraṁ continually Vinaya IV 261; Jāt V 233. — acira not long (ago) lately, newly: °Arahattappatta SN I 196; °pabbajita SN I 185; °parinibbute Bhagavati shortly after the death of the Bhagavant DN I 204, etc.; Snp page 59.
-kālaṁ (adverb) a long time frequent e.g. Peta Vatthu Commentary 19, 45, 60, 109; -ṭ-ṭhitika perpetual, lasting long AN IV 339 (opposite pariyāpajjati); Vimāna Vatthu 801; past participle 32, 33; Vism 37, 175; Sumaṅgalavilāsinī I 3; -dikkhita (not °dakkhita) having long since been initiated SN I 226 = Jāt V 138 (= cirapabbajita); -nivāsin dwelling (there) for a long time SN II 227; -paṭika [cf. Skt. ciraṁ prati] long since, adjective constructed in conformity with the subject Vinaya I 33; DN II 270 = SN III 120; -pabbajita having long since become a wanderer AN III 114; Snp page 92; Sumaṅgalavilāsinī I 143; -p-pavāsin (adjective) long absent Dhp 219 (= cirappavuttha Dhp III 293); -rattaṁ (adverb) for a long time Snp 665, 670; Jāt IV 371; and °rattāya the same Jāt II 340; Peta Vatthu I 94.
:: Cirassaṁ (adverb) [original genitive of cira = cirasya] at last Vinaya II 195; DN I 179; SN I 142; Jāt II 439; III 315; IV 446 (read cirassa passāmi); V 328; Thera 868; Therīgāthā Commentary 217; Peta Vatthu Commentary 60. — na cirass'eva shortly after DN III 11; Jāt IV 2; Dhp III 176; Peta Vatthu Commentary 32. — sucirass'eva after a very long while SN I 193.
:: Cirāyati [Sanskrit cirayati, verbal denominative from cira] to be long, to tarry, to delay, Dhp I 16; Vimāna Vatthu 64, 208; cf. ciraṁ karoti the same Jāt II 443.
:: Cirīṭa [Sanskrit ciri, cf. kīra] a parrot Jāt V 202 (in compounds cirīti°).
:: Cita [past participle of cināti] heaped; lined or faced with (cf. citaka 2) pokkharaṇiyo iṭṭhakāhi citā DN 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) DN 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 DN II 163; cp, II 10, 14. Jāt I 255; V 488; VI 559, 576; Sumaṅgalavilāsinī I 6; Dhp I 69; II 240; Vimāna Vatthu 234; Peta Vatthu Commentary 39. 2. (adjective) inlaid: suvaṇṇa°, with gold Jāt VI 218 (= °khacita).
:: Citi (feminine) [From ci, cināti, to heap up] a heap, made of bricks Jāt 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. Skt. citra, Skt. Pāḷi ketu, Avesta ciϸro, Latin caelum, as hador, Old High German heitar, see also citta2] variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), Jāt IV 30 (geṇḍuka); Dhp 171 (rājaratha); Vimāna Vatthu 479; Peta Vatthu II 112 (aneka°); IV 313 (pūvā = madhurā Peta Vatthu Commentary 251). — Citta (neuter) painting Thera 674. — Snp 50 (kāmā = Cullaniddesa §240 nānāvaṇṇā), 251 (gāthā); Jāt V 196 (geṇḍuka), 241 VI 218. — sucitta gaily coloured or dressed SN I 226; Dhp 151 (rājaratha); Peta Vatthu I 109 (vimāna).
-akkhara (adjective) with beautiful vowels SN 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 DN I 7; -kata adorned, dressed up MN II 64 = Dhp 147 = Thera 769; Dhp III 109 (= vicitta); -katha (adjective) = next SN 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 SN IV 375, samaṇa bahussuta c. uḷāra Vimāna Vatthu 8426. — AN III 58; Jāt I 148; Miln 1, 21; -kathika = °kathin AN I 24; Theri 449 (+ bahussuta), explained at Therīgāthā Commentary 281 by citta-dhamma-katha; -kamma decoration, ornamentation, painting Jāt IV 408; VI 333; Miln 278; Vism 306; Peta Vatthu Commentary 147; as 334; (masculine) a painter Jāt VI 481; -kāra a painter, a decorator (cf. rajaka) SN II 101 = III 152; Theri 256; Jāt VI 333; -chatta at Jāt VI 540 to be changed into °patta; -patta (adjective) having variegated wings Jāt VI 540, 590; -pāṭalī (feminine) name of a plant (the "pied" trumpet-flower) in the world of Asuras Jāt I 202; Dhp I 280; -pekhuna having coloured wings Jāt I 207; VI 539; -bimba (-mukhi) (a woman whose face is) like a painted image Jāt V 452 (cf cittakata); -miga the spotted antelope Jāt VI 538; -rūpa (neuter) a wonder, something wonderful Jāt VI 512; as adverb °ṁ (to citta2?) easily Vinaya II 78 = III 161; IV 177, 232; -latā the plant Rubia Munjista Jāt VI 278; -vana the R.m. grove, one of Indra's gardens [Sanskrit caitraratha] Jāt I 52, 104; II 188; VI 590, etc.; -vitāna a bright canopy Dhp IV 14; -vyañjana (adjective) with beautiful consonants (cf. °akkhara) SN II 267 = AN I 73 = III 107; -sāṇī variegated cloth Jāt II 290; Dhp IV 14; -sālā a painted room or picture gallery Sumaṅgalavilāsinī I 253; -sibbana with fine sewing; a cover of various embroidery Snp 304 = Jāt IV 395; Jāt 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, MN I 120, 242 (cf. attanā coday'attānaṁ Dhp 379f.); cetasā cittaṁ samannesati SN 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, as 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 SN III 232; V 92; AN I 207; c° damatho Dhp 35 and c° vasena MN I 214; III 156. Instrumental cittena only in SN 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 AN I 162; cittamhi only SN I 129 and cittasmiṁ only SN I 132. — Plural only in nominative cittāni in one phrase: āsavehi cittāni (vi) mucciṁsu "they purified their hearts from intoxications" Vinaya I 35; SN III 132; IV 20; Snp 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" SN V 263 = DN III 223 = AN IV 86; cetasā cittaṁ samannesati vippamuttaṁ "with his heart he scrutinizes their pure mind" SN I 194; vigatābhijjhena cetasā is followed by abhijjāya cittaṁ parisodheti DN III 49; anupārambhacitto bhabbo cetaso vikkhepaṁ pahātuṁ AN V 149; cetaso vūpasamo followed by vūpasanta-citto AN I 4; samāhite citte followed by ceto-samādhi DN I 13; cittaṁ paduṭṭhaṁ followed by ceto-padosa AN I 8; Cariyāpiṭaka It. 12, 13; cetaso tato cittaṁ nivāraye "a desire of his heart he shall exclude from this" SN 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) SN I 126; cittaṁ te khipissāmi hadayan te phālessāmi the same SN I 207, 214; Snp page 32; kāmarāgena cittaṁ me pariḍayhati SN I 188 > nibbāpehi me hadaya-pariḷāhaṁ Miln 318 ("my heart is on fire"); cf. abhinibbutatto Snp 343 = apariḍayhamāna-citto Paramatthajotikā II 347; cittaṁ adhiṭṭhahati to set one's heart on, to wish Dhp I 327. 2. c. As mental status, contrasted to (a) physical status: citta > kāya, e.g. kilanta° weary in body and mind DN I 20 = III 32; ātura° SN III 2-5; nikaṭṭha° AN II 137; ṭhita° steadfast in body and soul (cf. ṭhitatta) SN V 74; °passaddhi quiet of body and soul SN 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° DN 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., DN I 21; (β) tatr'assutavā puthujjano nālaṁ nibbindituṁ, etc. SN II 94; (γ) taṁ rattiyā ca divasassa ca añña-d-eva uppajjati aññaṁ nirujjhati SN 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) DN I 213 = III 103; AN I 170. — niccaṁ idaṁ c. niccaṁ idaṁ mano SN I 53; cittena niyyati loko "by thoughts the world is led" SN I 39 = AN II 177 (cf. Kindred Sayings I 55); apatiṭṭhita-citto ādīna-manaso avyāpaṇnacetaso SN V 74; vyāpanna-citto paduṭṭha-manasaṅkappo SN 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 DN III 77; SN 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" AN I 262; cittaṁ appamāṇaṁ ... yaṁ kiñci pamāṇakataṁ kammaṁ, etc. AN 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.) SN II 231, 271 = IV 112. Similarly taṁ vācaṁ appahāya (cittaṁ°, diṭṭhiṁ°) SN IV 319 = DN 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 DN III 219; SN IV 111; AN III 106; cf. MN I 237; Nettipakaraṇa 91; classed with kāya vedanā dhammā under the (four) satipaṭṭhānas DN II 95, 100, 299f.; SN 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) AN I 269. — citta and paññā are frequently grouped together, e.g. SN I 13 = 165; DN III 269; Thera 125f. as feeling citta is contrasted with intellection in the group saññā c. diṭṭhi AN 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 Vism 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 SN I 26; ujugato-citto ariyasāvako AN III 285; ṭhita c. SN I 159; AN III 377 = IV 404 (+ ānejjappatta); c. na kampati Snp 268; na vikampate SN IV 71; opposite capalaṁ c. Dhp 33; khitta° a heart unbalanced AN II 52 (+ visaññin); opposite: avikkhitta° AN V 149; Peta Vatthu Commentary 26; c. rakkhitaṁ mahato atthāya saṁvattati a guarded heart turns to great profit AN I 7; similarly: c. dantaṁ, guttaṁ, saṁvutaṁ ibid. — cittaṁ rakkhetha medhāvī cittaṁ guttaṁ sukhāvahaṁ Dhp 36; cakkhundriyaṁ asaṁvutassa viharato cittaṁ vyāsiñcati ... rūpesu SN IV 78; ye cittaṁ saññamessanti mokkhanti Māra bandhanā "from the fetters of Māra those are released who control their heart" Dhp 37; pāpā cittaṁ nivāraye Dhp 116; bhikkhuno c. kulesu na sajjati, gayhati, bajjhati SN 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 Snp 50; SN IV 210; kāmarāgena ḍayhāmi SN I 188; kāme nāpekkhate cittaṁ Snp 435; mā te kāmaguṇe bha massu cittaṁ Dhp 371; manussakehi kāmehi cittaṁ vuṭṭhapetvā SN V 409; na uḷāresu kāmaguṇesu bhogāya cittaṁ namati AN IV 392; SN I 92; kāmāsavā pi cittaṁ vimuccati AN II 211, etc.; kāmesu c. na pakkhandati na ppasīdati na sanṭiṭṭhati (my h. does not leap, sit or stand in cravings) DN III 239; kāmesu tibbasārāgo vyāpannacitto SN III 93; kāmāmise laggacitto (divide thus!) Peta Vatthu Commentary 107. (β) rāgā: rāgo cittaṁ anuddhaṁseti (defilement harasses his heart) SN I 185; II 231 = 271; AN II 126; III 393; rāga-pariyuṭṭhitaṁ c. hoti AN III 285; sārattacitto SN IV 73; viratta° SN IV 74; Snp 235; Peta Vatthu Commentary 168. (γ) various: patibaddha-c. (fettered in the bonds of °) AN IV 60; Snp 37, 65; Peta Vatthu Commentary 46, 151, etc. — pari- yādinna° (grasping, greedy), usually combined with lābhena abhibhūta: SN II 226, 228; IV 125; AN IV 160; DN III 249. — upakkiliṭṭha° (etc.) (defiled) SN I 179; III 151, 232f.; V 92 (kāmacchando cittassa upakkileso); AN I 207; V 93f. — otiṇṇa° fallen in love AN 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) SN I 98; AN I 207; III 248; Snp 434; pasanna°: AN IV 209, 213; Snp 316, 403, 690, cf. c. pakkhandati pasīdati SN III 133; AN III 245; also vippasanna°: SN V 144; Snp 506; cf. vippasannena cetasā Peta Vatthu I 1010. (β) c. santiṭṭhati in set s. sannisīdati, ekodihoti, samādhiyati (cf. cetaso ekodibhāva) SN II 273; IV 263; AN II 94, 157. (γ) c. samādhiyati (samāhita-c°, cf. ceto-samadhi quiescence) DN I 13 = III 30, 108; SN I 120, 129, 188; IV 78 = 351; AN I 164; II 211; III 17, 280; IV 177; Vibhaṅga 227; Vism 376, etc. (δ) supatiṭṭhita-c° always in formula catūsu satipaṭṭhānesu-s-c°: SN III 93; V 154; 301; DN III 101; AN V 195. (ε) susaṇṭhita c. SN V 74. — vasībhūta c. SN I 132; AN I 165. — danta c. Dhp 35. (d) "with purpose of heart," a heart set on, striving after, endeavouring, etc. (α) cittaṁ namati (inclines his h. on, with dative: appossukkatāya SN I 137); nekkhamma-ninna SN III 233; viveka° DN III 283; AN IV 233; V 175. (β) cittaṁ padahati (pa + dhā: προ-τίθητι) in phrase chandaṁ ja neti vāyamati viriyaṁ ārabbhati c°ṁ paggaṇhāti padahati DN III 221; AN II 15 = IV 462; SN V 269; Cullaniddesa §97; Nettipakaraṇa 18. In the same sense pa-ni-dahati (in paṇidhi, paṇihita bent down on) (cf. ceto-paṇidhi) SN I 133 (tattha) IV 309 (dup°); V 157; Dhp 42 = Udāna 39; Dhp 43 (sammā°). (e) An evil heart ("out of heart proceed evil thoughts" Mk 7:21) (α) paduṭṭha-c° (cf. ceto-padosa) DN I 20 = III 32; AN I 8 (opposite pasanna-c°); IV 92; Iti 12, 13; Peta Vatthu a33, 43, etc. (β) vyāpanna-c°: citte vyāpanne kāyakammam pi vyāpannaṁ hoti AN I 262. Opposite a°: SN IV 322; AN II 220. (γ) samoha-c° (+ sarāga, etc.) DN I 79; II 299; III 281; Vism 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 SN III 132, etc.; vi° Snp page 149. — vimutta: SN I 28 (+ subhāvita ￼), 29, 46 = 52; III 45 (+ viratta), 90; IV 236 (rāgā); Snp 23 (+ sudanta); Cullaniddesa §587. — suvimutta: SN I 126, 141, 233; IV 164; AN III 245; V 29; Snp 975 (+ satimā). (β) cittaṁ parisodheti MN I 347; AN II 211; SN IV 104. (γ) alīna c. (unstained) SN I 159; AN V 149; Snp 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 DN I 167; SN II 264; AN I 10; V 81; Snp 507 (cf. mettā-saha gatena cetasā). (β) bhāvita-c° "keep thy heart with all diligence" (Proverbs 4:23) SN I 188 (+ susamāhita); IV 294; V 369 (saddhā-pa ribhāvita); AN I 6 (+ bahulīkata, etc.); Snp 134 (= SN I 188); Dhp 89 = SN V 29; Peta Vatthu Commentary 139. (h) a heart calmed, allayed, passionless (santa° upasanta°) DN III 49; SN I 141; Snp 746. (i) a receptive, wieldy heart, a heart ready and prepared for truth, an open and receptive mind: kalla°, mudu°, udagga°, pasanna° AN IV 186; kalla° Peta Vatthu Commentary 38 (sanctified); lahu° SN I 201; udagga° Snp 689, 1028; SN I 190 (+ mudita); mudu° Peta Vatthu Commentary 54. (k) Various phrases. Abbhuta-cittajātā "while wonder filled their hearts" SN I 178; evañcitto "in this state of mind" SN II 199; Snp 985; cittam me Gotamo jānāti (G. knows my heart) SN I 178; theyya-citto intending to steal Vinaya III 58; āraddha-citto of determined mind MN I 414; SN II 21, cf. 107; Snp page 102; aññācittaṁ upaṭṭhāpeti SN II 267; nānā° of varying mind Jāt I 295; nihīnacitto low-minded Peta Vatthu Commentary 107; nikaṭṭha° AN II 137; āhata° AN IV 460 = V 18; supahata° SN I 238 (cf. Miln 26); visaṅkhāragata° Dhp 154; sampanna° Snp 164; vibbhanta° SN I 61 = AN I 70 = II 30 = III 391. (2) thought: mā pāpakaṁ a kusalaṁ cittaṁ cinteyyātha (do not think any evil thought) SN 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 Vism 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 DN II 299; III 221, 281; MN 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; — MN I 43; III 45; Jāt II 374; -ekaggatā "one-pointedness of mind," concentration Nettipakaraṇa 15, 16; Vism 84, 137, 158; Dhp III 425; Therīgāthā Commentary 75; cf. ekagga-citto AN III 175; -kali a witch of a heart, a witch-like heart Thera 356; -kallatā readiness of heart, preparedness of mind Vimāna Vatthu 330; -kilesa stain of h. Dhp 88 (Dhp II 162 = pañca nīvaraṇā); -kelisā pastime of the mind Thera 1010; -kkhepa derangement of the mind, madness Vinaya V 189 = 193 (ummāda + c.); AN III 219 (ummāda + c.); Dhp III 70 (= ummāda); Peta Vatthu Commentary 39; Dhp 138; cf. °vikkhepa; -cetasika belonging to heart and thought, i.e. mental state, thought, mind DN 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; Miln 87; Vism 61, 84, 129, 337; -dubbhaka a rogue of a heart, a rogue-like heart Thera 214; -pakopana shaking or upsetting the mind Iti 84 (dosa); -pamaddin crushing the h. Theri 357 (= Therīgāthā Commentary 243; varia lectio pamāthin and pamādin); -pariyāya the ways (i.e. behaviour) of the h. AN V 160 (cf. ceto-paricca); -passaddhi calm of h., serenity of mind (cf. kāya°) SN V 66; Dhammasaṅgani 62; -bhāvanā cultivation of the h. MN 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 Jāt 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; Vism 465; -vikkhepa (cf. °kkhepa) madness SN I 126 (+ ummāda); Nettipakaraṇa 27; Vism 34; -vippayutta disconnected with thought Dhammasaṅgani 1192, 1515; -visaṁsaṭṭha detached from thought Dhammasaṅgani 1194, 1517; -vūpasama allayment of one's h. SN I 46; √saṅkilesa (adjective) with impure heart (opposite c.-vodāna) SN III 151; √saññatti conviction Miln 256; -santāpa "heart-burn," sorrow Peta Vatthu Commentary 18 (= soka); -samādhi (cf. ceto-samādhi) concentration of mind, collectedness of thought, self-possession SN 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. Skt. 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 Miln 364, 408, cf. The Questions of King Milinda II 352.
:: Cittaka2 see Acittaka.
:: Cittaka (a) and Citraka (b) 1. (adjective)(a) coloured Jāt IV 464. 2. (masculine)(b) the spotted antelope Jāt VI 538. 3. (neuter) a (coloured) mark (on the forehead) Miln 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; DN I 7; AN I 181.
:: Cittatara , comparative of citta1, more various, more varied. SN 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 SN III 152; IV 142 (vimutta°); V 158 (the same); AN 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. SN III 152 has varia lectio cittitā.
:: Cittatta (noun) = cittatā SN 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 MN III 24; AN III 172; Peta Vatthu II 955 (cittiṁ k. = pūjetvā Peta Vatthu Commentary 135); Dīpavaṁsa I 2; — acittikatvā MN III 22; AN 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°); Vism 123 (cittī°), 188.
:: Cittita [past participle of citteti, denominative from citta1] painted, variegated, varied, coloured or resplendent with (—°) SN III 152 (sic varia lectio for cittatā) So Spk II 327, which reads citten'eva cittitaṁ for cintitaṁ. Thera 736; Theri 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 Snp 239 (= aṭavi-pabbatapadesu āropita-jāta-cīna-mugga Paramatthajotikā II 283); Jāt V 405.
:: Cīnapiṭṭha (neuter) red lead Sumaṅgalavilāsinī I 40; as 14.
:: Cīra (neuter) [Sanskrit cīra, cf. cīvara] 1. bark, fibre DN I 167 (kāsa°, vāka°, phalaka°); Vinaya III 34; AN I 295; past participle 55. — a bark dress Vinaya I 305; Jāt 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) Jāt V 197.
-vāsika (neuter) bark-dress (a punishment) MN I 87 = AN I 48 = Miln 197.
:: Cīriḷikā (feminine) [cf. Skt. cīrī and jhillikā a cricket, cīrilli a sort of large fish] a cricket AN 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" Dhp 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.; DN I 61; MN II 102; AN I 49; Cullaniddesa sub voce; Iti 111. In abbreviated form Snp 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
Two kinds of robes: The robes of the layman are white, and laymen are frequently referred to as white-robed householders; but the gahapatika's robes here refer to robes given by a layman and were presumably the proper color. They were called out for distinction because of the quality of the workmanship and materials.
￼ — p.p.
an oblong piece of cloth (usually cotton cloth). On the mode of wearing these three robes see the note at DB II 145. — Vinaya III 11; DN II 85; Snp 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). — AN III 108 (cīvare kalyāṇa kāma); V 100, 206; Vism 62; Iti 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); AN I 25; vihāra° a robe to be used in the monastery Vinaya III 212.
-kaṇṇa the lappet of a monk's robe Dhp III 420; Vimāna Vatthu 76 = Dhp 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; AN V 328f.; Dhp 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; AN 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 AN 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; AN 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; Jāt I 9; Dhp 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 Snp 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 Jāt 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; SN I 63; MN I 95f.; DN III 236; AN I 53; III 196; IV 193f.; Sumaṅgalavilāsinī I 40.
:: Codanā (feminine) [see codeti] reproof, exhortation DN I 230; III 218; AN III 352; Vinaya V 158, 159; Vism 276. — as technical term in grammar in codanatthe nipāto an exhortative particle Jāt 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 (Jāt 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 (Jāt VI 69 iṇaṁ codetvā; 245; Snp 120 iṇaṁ cujjamāna being pressed to pay up; Peta Vatthu Commentary 3 iṇayikehi codiyamāna) DN I 230; Vinaya I 43 (āpattiyā c. to reprove for an offence), 114, 170f., 322f.; II 2f., 80f.; III 164, etc.; Jāt V 112; Dhp 379; Peta Vatthu Commentary 39, 74.
:: Codita [past participle of codeti, q.v.] urged, exhorted, incited; questioned Snp 819; Jāt VI 256; Peta Vatthu II 966; Vimāna Vatthu 161; Peta Vatthu Commentary 152; Saddhammopāyana 309.
:: Cokkha (adjective) [Cp. Skt. cokṣa] clean Jāt III 21; °bhāva cleanliness MN I 39 (= visuddhibhāva; to be read for Text mokkha°? See Trenckner's note on page 530).
:: Cola (and coḷa) [Cp. Skt. coḍa] a piece of cloth, a rag SN I 34; Jāt IV 380; Miln 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; Miln 53 (bark for tinder?); Dhp II 173.
:: Copana (neuter) [cup, copati to stir, relative to kup, see kuppati] moving, stirring Dhp IV 85; as 92, 240, 323.
:: Cora [cur, corayati ￼ to steal; Dhatupāṭha 530 = theyye] a thief, a robber Vinaya I 74, 75, 88, 149; SN II 100, 128 = AN II 240; SN II 188 (gāmaghāta, etc.); IV 173; MN II 74 = Thera 786; AN I 48; II 121f.; IV 92, 278; Snp 135, 616, 652; Jāt I 264 (°rājā, the robber king); II 104; III 84; Miln 20; Vism 180 (sah'-oḍḍha commentary), 314 (in simile), 489 (rāja-purisānubandha°, in comparison), 569 (andhakāre corassa hattha-pasāraṇaṁ viya); Dhp II 30; Peta Vatthu Commentary 3, 54, 274. — mahā° a great robber Vinaya III 89; DN III 203; AN I 153; III 128; IV 339; Miln 185. — Often used in similes: see JPTS 1907, 87.
-āṭavi wood of robbers Vism 190; -upaddava an attack from robbers Jāt I 267; -kathā talk about thieves (one of the forbidden pastimes, see kathā) DN I 7 = Vinaya I 188; °ghātaka an executioner AN II 207; Jāt III 178; IV 447; V 303; Peta Vatthu Commentary 5. [BD]: -bhaya fear of robbers
:: Coraka [cf. Skt. coraka] a plant used for the preparation of perfume Jāt VI 537.
:: Coreti ￼ [DPL]: To steal.
:: Corikā feminine thieving, theft Vinaya I 208; Jāt III 508; Miln 158; Peta Vatthu Commentary 4, 86, 192; Vimāna Vatthu 72 (= theyyā).
:: Corī (feminine) a female thief Vinaya IV 276; Jāt II 363; (adjective) thievish, deceitful Jāt I 295. — dāraka° a female kidnapper Jāt VI 337.
:: Corovassikaṁ
:: Cuddasa ￼ [contracted from catuddasa, ￼ Skt. caturdaśa, cf. catur] fourteen Jāt I 71; VI 8; Miln 12; Dhp III 120, 186.
:: Cudita (adjective) [past participle of codati] being urged, receiving blame, being reproved Vinaya I 173; II 250, 251; MN I 95f.; AN 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. Jāt 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) DN I 5, etc. Otherwise only in compounds:
-aṅgulī little finger Dhp II 86; -ūpaṭṭhāka a "lesser" follower, i.e. a personal attendant (of a Thera) Jāt I 108 (cūl°); II 325 (cull°; Dhp I 135; II 260; cūḷ°); -pitā an uncle ("lesser" father = sort of father, cf. Latin matertera, patruus, German Vetter = father junior) Jāt II 5; III 456 (varia lectio petteyya); Peta Vatthu Commentary 107; Dhp I 221 (cūḷa°).
:: Cullāsīti [= caturāsīti] eighty-four Jāt 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 Jāt 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 Jāt I 53 (dukūla°); II 21 (the same); Vimāna Vatthu 73. (b) a wreath Jāt III 87. cf. cumbaṭaka.
:: Cumbaṭaka (neuter) cumbaṭa, viz. (a) a pillow Dhp I 139; Vimāna Vatthu 33, 165. (b) a wreath Jāt IV 231 (puppha°); Paramatthajotikā II 137; Dhp I 72 (mālā°).
:: Cunda an artist who works in ivory Jāt VI 261 (commentary: dantakāra); Miln 331.
:: Cundakāra a turner Jāt VI 339.
:: Cuṇṇa [Sanskrit cūrṇa, past participle of carvati, to chew, to °sqer to cut, break up, as in Latin caro, Skt. kṛṇāti (cf. kaṭu); Cariyāpiṭaka Lithuanian kirwis axe, Latin scrūpus sharp stone, scrupulus, scortum. See also calaka2 and cf. Skt. 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 Jāt I 73; II 120, 159, 216; III 74. 2. (neuter) (a) any hard substance ground into a powder; dust, sand Jāt 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.; AN I 208; III 25; Jāt V 89. cuṇṇa-tela-vālaṇḍupaka Vism 142 (where as 115 reads cuṇṇaṁ vā telaṁ vā leḍḍūpaka). — nahāniya° DN I 74 = MN III 92; Peta Vatthu Commentary 46; na-hāna° Jāt II 403, 404. — gandha-cuṇṇa aromatic (bath) powder Jāt I 87, 290; III 276; candana° the same Miln 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°) DN I 7; MN II 64 = Thera 771; Jāt V 302. (b) powder; cuṇṇakajātāni reduced to powder MN III 92 (aṭṭhikāni). — feminine °ikā in cuṇṇikamaṁsa mincemeat Jāt I 243.
:: Cuṇṇeti [denominative of cuṇṇa] to grind to powder, to crush; to powder or paint with chunam Vinaya II 107 (mukhaṁ); Jāt IV 457. — present participle passive cuṇṇiyamāna being ground Jāt VI 185.
:: Cuta [past participle of cavati; Skt. cyuta] 1. (adjective) shifted, disappeared , deceased, passed from one existence to another Vinaya IV 216; Snp 774, 899; Iti 19, 99; Jāt I 139, 205; past participle 17. — accuta permanent not under the sway of death, especially of Nibbāna Dhp 225. 2. (noun) in compound cutūpapāta disappearance and reappearance, rebirth, saṁsāra (see cuti) SN II 67 (āgatigatiyā sati c° hoti); AN III 420; IV 178; Dhp I 259; usually in phrase sattānaṁ cutūpapāta-ñāṇa the discerning of the saṁsāra of beings DN I 82 = MN I 248; DN III 111. As cutuppāta at AN II 183, cf. jātisaṁsāra-ñāṇa. [BD]: [DN 6, SN 5.51.32].
:: Cuti (feminine) [cf. Skt. cyuti, to cavati] vanishing, passing away, decease, shifting out of existence (opposite upapatti, cf. also gati and āgati) DN I 162; SN II 3 = 42; III 53; MN I 49; Snp 643; Dhp 419; Jāt I 19, 434; Vism 292, 460, 554; Dhp IV 228.
:: Cūlikā (feminine) [Sanskrit cūlikā, cf. cūḍā] = cūḷa; kaṇṇa° the root of the ear Jāt II 276; Vism 249, 255; Dhp IV 13 (of an elephant). °baddha SN 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 Jāt 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 Jāt 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) AN 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) Jāt I 64, 462; V 153, 249 (pañcacūḷā kumārā); Dhp I 294; as mark of distinction of a king Jāt III 211; V 187; of a servant Jāt VI 135. — a cock's comb Jāt II 410; III 265.
-maṇi (masculine) a jewel worn in a crest or diadem, a jewelled crest Jāt I 65; II 122; V 441.
:: Cūḷāsīti for cullāsīti at Theri 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 Snp 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 Miln 22 etc. (b) puna-d-eva Peta Vatthu II 113 (varia lectio); Dhp II 76; samma-d-eva Snp page 16; Vimāna Vatthu 148; Peta Vatthu Commentary 66 etc.; cf. Paramatthajotikā II 284. bahu-d-eva Jāt I 170.
:: -Da (adjective) [Suffix of dā, see dadāti] giving, bestowing, presenting, only —° , as anna°, bala°, vaṇṇa°, sukha°, Snp 297; vara° Snp 234; kāma° Jāt 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, SN I 187 = Thera 1218, cf. Ps.B., 399, note four (= Skt. 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 MN I 114; AN I 254 (cf. Skt. pātrabhūta); Vism 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 Jāt IV 311; V 48; VI 427; Dhp I 321; II 114.
:: Dabba2 (adjective/noun) [Sanskrit dravya, of dru wood, see dāru] treelike, wooden; a tree, shrub, wood Jāt I 108 (d.-tiṇagaccha a jungle of wood and grass); V 46 (d.-gahana a thicket of shrubs and trees); Vism 353 (°tiṇa).
:: Dabbha [Sanskrit darbha to dṛbhati, to plait, interlace, etc. cf. Lithuanian darbas plaiting, crating] a bunch of kuśa grass (Poa Cynosuroides) DN I 141; MN I 344; AN II 207.
-puppha "kuśa-flower," especially of a jackal Jāt 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 Dhp IV 132). — Dhp 64; genitive and instrumental davyā Jāt III 218; Miln 365. — In compounds dabbi°.
-kaṇṇa the tip of the ladle Dhp I 371; -gāha holding a spoon, viz. for the purposes of offering MN II 157 (of a priest); Peta Vatthu II 953 (= kaṭacchu-gāhika Peta Vatthu Commentary 135); -mukha a kind of bird Jāt VI 540 (= āṭa); -homa a spoon oblation DN I 9.
:: Dabhakkaṁ (?) (indeclinable) = daddabhaṁ; a certain noise (of a falling fruit) Jāt III 77 (varia lectio duddabha = daddabha).
:: Dada (—°) (adjective-suffix) [Sanskrit °dad or °dada, cf. °da and dadāti base 3] giving, to be given SN 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 SN I 19 = IV 65 = Jāt 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 Jāt I 113, 279; III 83; AN III 37; 1st singular dassāmi Jāt 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) Snp 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 Snp 303; Peta Vatthu II 28 (= adāsi Peta Vatthu Commentary 81); Mahāvaṁsa 7, 14; 2nd singular ado Jāt IV 10 (= adāsi commentary): Miln 384; 1st. plural adamha Jāt II 71; Miln 10; 2nd plural adattha Jāt I 57 (mā ad.); Miln 10, and dattha Jāt II 181; — preterit adāsi Jāt I 150, 279; Peta Vatthu Commentary 73, etc.; plural adaṁsu Peta Vatthu I 116. — infinitive dātuṁ Jāt III 53; Peta Vatthu Commentary 17, 48 (°kāma), etc. and dātave Snp 286. — gerundive dātabba Jāt III 52; Peta Vatthu Commentary 7, 26, 88, etc. (b) da°: past participle datta — gerund datvā Jāt 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 Snp 130; Jāt II 111, 154; Peta Vatthu Commentary 8; 1st singular demi Jāt I 228, 307; 2nd desi Jāt I 279; Peta Vatthu Commentary 39. 1st plural dema Jāt I 263; III 126; Peta Vatthu Commentary 27, 75 (shall we give); 2nd detha Jāt III 127; 3rd denti Snp 244. — imperative dehi Vinaya I 17; Jāt I 223; IV 101; Peta Vatthu Commentary 43, 73; 3rd singular detu Jāt I 263; II 104; 2nd plural detha Iti 66 Jāt III 126; Peta Vatthu Commentary 29, 62, 76. — present participle dento Jāt I 265; Peta Vatthu Commentary 3, 11 etc. — gerundive deyya Mahāvaṁsa 7, 31. BHS deya. — Other derivations from base 2 are dayati and dayā (q.v.). 3. Base dadā: present indicative dadāti SN I 18; Snp 87; 1st. singular dadāmi Jāt I 207; Snp 421; 3rd. plural dadanti Jāt III 220; Dhp 249. — imperative dadāhi Peta Vatthu II 14. — potential dadeyya Peta Vatthu Commentary 17; Miln 28 and dade Peta Vatthu II 322; Vimāna Vatthu 625; 1st. singular dadeyyaṁ Jāt I 254, 265; 2nd. singular dadeyyāsi Jāt III 276. Also contracted forms dajjā SN I 18 (may he give); Dhp 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); Jāt 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 Snp page 87. genitive etc. dadato Iti 89; Dhp 242; Peta Vatthu II 942; and dadaṁ Snp 187, 487; Peta Vatthu II 942; Vimāna Vatthu 676. — present participle medium dadamāna Jāt I 228, II 154; Peta Vatthu Commentary 129. — preterit adadaṁ Vimāna Vatthu 3411 (= adāsiṁ Vimāna Vatthu 151); prohibative 2nd. plural mā dadiṭṭha Dhp I 396; Jāt 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 SN I 18; Theri 475; Peta Vatthu Commentary 26, and diyyati Vimāna Vatthu 75; cf. ādiyati; preterit dīyittha Dhp 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 SN I 18; Iti 89; Peta Vatthu I 41; II3; Peta Vatthu Commentary 8, 27, etc. — (figurative) okāsaṁ to give opportunity, allow Jāt I 265; ovādaṁ to give advice Peta Vatthu Commentary 11; jīvitaṁ to spare one's life Jāt II 154; paṭivacanaṁ to answer Jāt I 279; sādhukāraṁ to applaud Jāt I 223; paṭiññaṁ to promise Peta Vatthu Commentary 76; — to offer, to allow: maggaṁ i.e. to make room Vinaya II 221; Jāt II 4; maggaṁ dehi let me pass Jāt IV 101; — to grant: varaṁ a wish Jāt IV 10; Peta Vatthu II 940; — to give or deal out: daṇḍaṁ a thrashing Jāt IV 382; pahāraṁ a blow SN IV 62. 2. with gerund to give out, to hand over: dārūni āharitvā aggiṁ katvā d. to provide with fire Jāt II 102; sāṭake āharitvā to present with clothes Jāt I 265; dve koṭṭhāse vibhajitvā d. to deal out Jāt I 226; kuṭikāyo kāretvā adaṁsu had huts built and gave them Peta Vatthu Commentary 42. 3. (absolute) with infinitive to permit, to allow: khādituṁ Jāt I 223; nikkhamituṁ Jāt II 154; pa visituṁ Jāt I 263, etc.
:: Daddabha [onomatopoetic] a heavy, indistinct noise, a thud Jāt III 76 (of the falling of a large fruit), varia lectio duddabhayasadda to be regarded as a Skt. gloss = dundubhyaśabda. See also dabhakkaṁ.
:: Daddabhāyati [denominative from preceding] to make a heavy noise, to thud Jāt III 77.
:: Daddaḷhati [Sanskrit jājvalyati, intensive of jval, see jalati] to blaze, to shine brilliantly; only in past participle medium daddaḷhamāna resplendent, blazing forth SN I 127 = Jāt 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 Jāt V 402; VI 118.
:: Daddara1 [onomatopoetic from the noise, cf. daddara and cakora, with note on gala]] partridge Jāt III 541.
:: Daddara2 [cf. Skt. dardara] a certain (grinding, crashing) noise AN IV 171; Jāt II 8; III 461; name of a mountain, explained as named after this noise Jāt 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 Skt. d°ṇāti to tear, chap, split (see dara and dala); cf. Latin derbiosus; Old High German zittaroh; as teter] a kind of cutaneous eruption Miln 298; Vism 345.
:: Daddula1 a certain kind of rice DN I 166; MN I 78, 343; AN I 241, 295; II 206; past participle 55.
:: Daddula2 (neuter) [Sanskrit dārdura?] in nahāru° (varia lectio dala and dadalla) both at MN I 188 (kukkuṭapattena pi. n.-daddulena pi aggiṁ gavesanti) and AN 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); DN I 201 (the same); MN I 316; AN II 95; Jāt II 102; IV 140; Miln 41, 48, 63; Dhammasaṅgani 646, 740, 875; Vism 264, 362.
-ghaṭa a milk bowl Jāt II 102; -maṇḍaka whey SN II 111; -māla "the milk sea," name of an ocean Jāt IV 140; -vāraka a pot of milk-curds Jāt III 52.
:: Daḍḍha [Sanskrit dagdha, past participle of dahati, see ḍahati] burnt, always with aggi° consumed by fire Snp 62; Peta Vatthu I 74; Miln 47; Peta Vatthu Commentary 56 (indaggi°).
-ṭṭhāna a place burnt by fire Jāt I 212; also a place of cremation (sarīrassa d.) Peta Vatthu Commentary 163 (= āḷāhana).
:: Daḍḍhi° [not with Trenckner, "Notes" page 65 = Skt. dārḍhya, but with Kern, Toevoegselen 113 = Skt. 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 Jāt III 310 (varia lectio daḷhi°), IV 219 (varia lectio distorted kādaḷiphahuna).
:: Daha [Sanskrit draha, through metathesis from hrada, hlād, see hilādate] a lake DN I 45 (udaka°); Jāt I 50; II 104; V 412; Miln 259; Peta Vatthu Commentary 152; Dīpavaṁsa I 44.
:: Dahana [Sanskrit dahana, to dahati, originally "the burner"] fire Vism 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 DN I 80, 115; SN I 131; II 279 (daharo ce pi paññavā); MN I 82; II 19, 66; AN V 300; Snp 216, 420 (yuvā + d.), 578 (d. ca mahantā ye bālā ye ca paṇḍitā sabbe maccuvasaṁ yanti); Jāt I 88 (daharadahare dārake ca dārikāyo), 291 (°itthī a young wife); II 160, 353; III 393; Dhp 382; Peta Vatthu IV 150 (yuvā); Dhp 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 Jāt IV 482; to vuḍḍha Vism 100. feminine daharā Vimāna Vatthu 315 (young wife) (+ yuvā Vimāna Vatthu 129) and daharī Jāt IV 35; V 521; Miln 48 (dārikā).
:: Daharaka = dahara, young Miln 310. — feminine °ikā a young girl Theri 464, 483.
:: Dahati1 (dahate) [Sanskrit dadhāti to put down, set up; °dhe = Greek τίθημι, Latin facio, Old High German tuon, as don = English to the same. See also dhātu] to put, place; take for (accusative or ablative), assume, claim, consider DN I 92 (okkākaṁ pitāmahaṁ = ṭhapeti Sumaṅgalavilāsinī I 258); SN III 113 (mittato daheyya); AN IV 239 (cittaṁ d. fix the mind on); Snp 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; SN III 85; AN II 33 = Cullaniddesa §420 B 3 (the latter has udaka, but Mahāniddesa 14 daka).
-āsaya (adjective) (beings) living in water AN II 33; -ja (adjective) sprung from water, aquatic Jāt I 18 (thalajā d. pupphā); -rakkhasa a water-sprite Jāt 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 DN I 45, 74, 78; III 190 (+ analasa) MN I 119; III 2; SN I 65; Cullaniddesa §141 (+ analasa and sampajāna); Jāt III 247; Sumaṅgalavilāsinī I 217 (= cheka); Miln 344 (rūpadakkhā those who are of "fit" appearance).
:: Dakkha2 (neuter) [dakkha1 + ya, see dakkheyya] dexterity, ability, skill Jāt III 466.
:: Dakkhati and Dakkhiti see dassati.
:: Dakkheyya (neuter) [cf. dakkha2] cleverness, skill Jāt 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 DN 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 = Skt. 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); Jāt I 50 (°passa the right side); Peta Vatthu Commentary 178 (the same), 112 (°bāhu); Snp page 106 (bāha); Peta Vatthu Commentary 179 (°jānumaṇḍalena with the right knee: in veneration). 2. skilled, well trained (= dakkha) Jāt 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): DN III 180 (one of the six points, see disā), 188f. (the same); MN I 487; II 72; SN I 145, etc.
-āvattaka (adjective) winding to the right DN II 18 (of the hairs of a Mahāpurisa, the 14th of his characteristics or auspicious signs; cf. BHS dakṣiṇāvarta a precious shell, i.e. a shell the spiral of which turns to the right Avadāna-śataka I 205; Divyāvadāna 51, 67, 116); Jāt V 380; -janapada the southern country the "Dekkan" (= dakkhiṇaṁ) DN I 96, 153 (explained by Buddhaghosa as "Gaṅgāya dakkhiṇato pākaṭa-janapado" Sumaṅgalavilāsinī I 265); -samudda the southern sea Jāt 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) DN I 51 = III 66 (d.-uddhaggikā), cf. AN II 68 (uddhaggā d.); AN III 43, 46, 178, 259; IV 64f., 394; MN III 254f. (cuddasa pāṭipuggalikā d. given to 14 kinds of worthy recipients) Snp 482, 485; Iti 19; Jāt I 228; Peta Vatthu I 44 (= dāna Peta Vatthu Commentary 18), 59 (petānaṁ d. °ṁ dajjā), IV 151; Miln 257; Vism 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 = DN 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) Jāt I 118; IV 370; Dhp I 112; Peta Vatthu Commentary 23; -visuddhi. Purity of a gift MN III 256f. = AN II 80f. = DN 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; — SN I 142, 168, 220; MN I 37, 236f.; 446; AN I 63, 150; II 44; III 134, 162, 248; IV 13f.; DN III 5; Iti 19 (annañ ca datvā bahuno dakkhiṇeyyesu dakkhiṇaṁ ... saggaṁ gacchanti dāyakā); Snp 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 AN IV 41, 45; DN III 217; -khetta the fruitful soil of a worthy recipient of a gift Peta Vatthu Commentary 92; -puggala an individual deserving a donation Jāt I 228; there are seven kinds enumerated at DN III 253; eight kinds at DN 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 Miln 240 (a°).
:: Dakkhita [Vedic dīkṣita past participle of dīkṣ, intensive to daśayati: see dakkha1] consecrated, dedicated Jāt 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° Jāt 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 Snp 29 (da layitvā = chinditvā Paramatthajotikā II 40); Miln 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; SN I 96 (opposite aḍḍha); AN II 57, 203; III 351; IV 219; V 43; past participle 51; Vimāna Vatthu 299 (-ḷ-) MN II 73; SN 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 — DN I 245; SN I 77; AN II 33; Snp 321 (nāvā), 357, 701, 821 (°ṁ karoti to strengthen), 966 (the same); Dhp 112; Jāt II 3; IV 106; Dhp IV 48; Paramatthajotikā I 184; Vimāna Vatthu 212 (= thira); Peta Vatthu Commentary 94, 277. — daḷhaṁ (adverb) Dhp 61, 313.
-dhamma strong in anything, skilled in some art, proficient SN II 266 = AN II 48 (of an archer); MN I 82; Jāt 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 Snp 68 (= Cullaniddesa §294); -parakkama of strong effort, energetic MN II 95; AN II 250; Dhp 23; Theri 160; -pahāra a violent blow Jāt III 83; -pākāra (etc.) strongly fortified SN 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; Jāt 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; Jāt V 254; past participle 18, 22; Vism 112.
:: Daḷiddatā (feminine) [Sanskrit daridratā] poverty Vimāna Vatthu 63.
:: Daḷiddiya see dāḷiddiya.
:: Dama (adjective/noun) (a neuter damo the instrumental damasā) [Vedic dama; as tam = English tame, Old High German zam to °demā in dameti] taming, subduing; self-control, self-command, moderation DN I 53 (dānena damena saṁyamena = Iti 15; explained at Sumaṅgalavilāsinī I 160 as indriya-damena uposatha-kammena) III 147, 229; SN I 4, 29, 168 = Snp 463 (saccena danto damasā upeto); SN IV 349; AN I 151; II 152f.; MN III 269 (+ upasama); Snp 189, 542 (°ppatta), 655; Dhp 9, 25, 261; Nettipakaraṇa 77; Miln 24 (sudanto uttame dame). duddama ￼ hard to tame or control Dhp 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 MN I 446 (assa°); III 2 (the same) Jāt I 349 (kula° bhikkhu), one who teaches a clan self-mastery 505 (go°, assa°, hatthi°); Theri 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 MN I 235; DN III 54 (+ samatha); Dhp 35 (cittassa d.); Peta Vatthu Commentary 265; Dīpavaṁsa VI 36.
:: Damaya (adjective) [Sanskrit damya, see damma] to be tamed: duddamaya difficult to tame Thera 5 (better to be read damiya).
:: Dametar [noun-agent to dameti = Skt. damayitṛ, cf. Skt. 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) MN II 102; Theri 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 = as temian = English tame; to °demā of dama house, see dampati] to make tame, chastise, punish, master conquer, convert Vinaya II 196 (daṇḍena); MN II 102; Dhp 80, 305 (attānaṁ); Iti 123 (present participle [danto) damayataṁ seṭṭho [santo] samayataṁ isi); Miln 14, 386; Peta Vatthu Commentary 54 (core d. = converted).
:: Damita [Sanskrit damāyita = danta3; cf. Greek α-δάματος; Latin domitus] subdued, tamed Jāt 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 MN I 225 (balagāvā dammagāvā the bulls and the young steers); Iti 80; also of other animals: assadamma-sārathi a horse-trainer AN 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" DN I 62 (misprint °dhamma°) = II 93 = III 5; MN II 38; AN 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°.
aphæretic: From Ancient Greek ἀφαιρετικός. Loss of a letter or sound from the beginning of a word.
￼ — p.p.
:: Dandha (adjective) [Sanskrit? Fausbøll refers it to Skt. tandra; Trenckner ("Notes" 65) to dṛḍha; see also Müller Pāḷi Gramar 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 MN I 453; SN IV 190; Dhp 116; Jāt I 116, 143; II 447; V 158; VI 192 (+ laḷāka); Thera 293; Miln 59, 102, 251; Dhp I 94, 251; III 4. Vism 105, 257 (with reference to the liver).
-abhiññā sluggish intuition DN III 106; AN V 63; Dhammasaṅgani 176; Nettipakaraṇa 7, 24, 50, 123f., cf. AN II 149f.; Vism 85.
:: Dandhanatā (feminine), in a° absence of sluggishness Dhammasaṅgani 42, 43.
:: Dandhatā (feminine) stupidity Dhp I 250; as dandhattaṁ at DN III 106.
:: Dandhāyanā (feminine) clumsiness Miln 105.
:: Dandhāyitatta (neuter) [derivation from dandheti] stupidity (= dandhatā) DN I 249 (opposite vitthāyitatta); SN II 54; Miln 105; Sumaṅgalavilāsinī I 252.
:: Dandheti [denominative from dandha] to be slow, to tarry Thera 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, as 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) Snp 980; Jāt IV 362, 371; MN I 242; Jāt I 61; II 153; Vism 251; Vimāna Vatthu 104 (īsā° long tusks); Peta Vatthu Commentary 90, 152 (fang); Saddhammopāyana 360.
-ajina ivory MN II 71 (gloss: dhanadhaññaṁ); -aṭṭhika "teeth-bone," ivory of teeth i.e. the tooth as such Vism 21; -āvaraṇa the lip (literal protector of teeth) Jāt IV 188; VI 590; Dhp I 387; -ullahakaṁ (MN III 167) see ullahaka; -kaṭṭha a tooth-pick Vinaya I 46 = II 223; I 51, 61; II 138; AN III 250; Jāt I 232; II 25; VI 75; Miln 15; Dhp II 184; Vimāna Vatthu 63; -kāra an artisan in ivory ivory-worker DN I 78; Jāt I 320; Miln 331; Vism 336; -kūta tooth of a maimed bullock (?) (thus taking kūṭa as kūṭa4, and equivalent to kūṭadanta), in phrase asanivicakkaṁ danta-kūṭaṁ DN III 44 = 47, which has also puzzled the translators (cf. DB 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 Vism 251; -poṇa tooth-cleaner, always combined with mukh'-odaka water for rinsing the teeth Vinaya III 51; IV 90, 233; Jāt IV 69; Miln 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 Jāt 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 Dhp I 226; -vikati a vessel of ivory DN I 78; MN II 18; Jāt I 320; Vism 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?) AN I 261 (of hasita, laughter); -sampatti splendour of teeth Dhp I 390.
:: Danta2 (adjective) [Sanskrit dānta] made of ivory, or ivory-coloured Jāt 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; SN I 28, 65, 141 (nāgo va danto carati anejo); AN I 6 (cittaṁ dantaṁ); Iti 123 (danto damayataṁ seṭṭho); Snp 370, 463, 513, 624; Dhp 35, 142 (= catumagga-niyamena d. Dhp III 83), 321f. = Cullaniddesa §475. — sudanta well-tamed, restrained Snp 23; Dhp 159, 323.
-bhūmi a safe place (= Nibbāna), or the condition of one who is tamed SN III 84; Cullaniddesa §475 (in continuation of Dhp 323); Dhp 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 Skt. 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 Skt. dāru] 1. stem of a tree, wood, wood worked into something, e.g. a handle, etc. Jāt II 102; 405 (varia lectio dabba); Vism 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; SN I 176; AN I 138, 206; Snp 688 (suvaṇṇa°); Jāt III 395; V 47 (loha°); Saddhammopāyana 399 (eka°, °dvaya, ti°). daṇḍaṁ olubbha leaning on the st. MN I 108; AN III 298; Theri 27. 3. a stick as means of punishment a blow, a thrashing: daṇḍehi aññamaññaṁ upakka manti "they go for each other with sticks" MN I 86 = Cullaniddesa §199; °ṁ dadāti to give a thrashing Jāt IV 382; V 442; daṇḍena pahāraṁ dadāti to hit with a stick SN IV 62; brahma° a certain kind of punishment DN 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° Jāt II 417; rāja-daṇḍaṁ karoti (with locative) to execute the royal beating Peta Vatthu Commentary 216. See also Dhp 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 Snp 935; attadaṇḍesu nibbuta Dhp 406 = Snp 630; a. + kodha-bhibhūta SN IV 117: ādinna-daṇḍa ādinnasattha Vinaya I 349; opposite daṇḍaṁ nidahati to lay down the stick, to be peaceful: sabbesu bhūtesu nidhāya daṇḍaṁ Snp 35, 394, 629; nihita-d. nihita-sattha using neither stick nor sword, of the Dhamma DN I 4, 63; MN I 287; AN I 211; II 208; IV 249; V 204. daṇḍaṁ nikkhipati the same AN I 206. d.-sattha parāmasana Cullaniddesa §576. daṇḍa-sattha-abbhukkirana and daṇḍa-sattha-abhinipātana Cullaniddesa §576 4 g. h. cf. paṭidaṇḍa retribution Dhp 133. 5. (figurative) a means of frightening, frightfullness, violence, teasing. In this meaning used as neuter as MN I 372; tīṇi daṇḍāni pāpassa kammassa kiriyāya: kāyadaṇḍaṁ vacī°, mano°; in the same sense as masculine at Cullaniddesa §293 (as explained to Snp 35). 6. a fine, a penalty, penance in general: daṇḍena nikkiṇāti to redeem with a penalty Jāt VI 576 (dhanaṁ datvā commentary); daṇḍaṁ dhāreti to inflict a fine Miln 171, 193; daṇḍaṁ paṇeti the same Dhp 310 (cf. Dhp III 482); Dhp 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. as nāgo danto mahesinā; thus of a Cakkavattin who rules the world peacefully: paṭhaviṁ ad. as dhammena abhivijiya ajjhāvasati DN I 89 = AN IV 89, 105, or dhammena-manusāsati Snp 1002 = SN I 236.
-ābhighāta slaying with cudgels Peta Vatthu Commentary 58; -āraha (adjective) deserving punishment Jāt V 442; Vimāna Vatthu 23; -ādāna taking up a stick (weapon) (cf. above 4), combined with satthādāna MN I 110, 113, 410; DN III 92, 93, 289; AN IV 400; Vism 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 Jāt III 276, 527; V 89; Miln 8; °ṁ karoti to punish, to inflict a fine Vinaya I 75, 76, 84; II 262; -koṭi the tip of a branch or stick Dhp I 60; -dīpikā a torch Jāt VI 398; Vism 39; Dhp I 220, 399; -ppatta liable to punishment Miln 46; -paduma name of a plant (cf. Skt. daṇḍotphala = sahadevā, Abhidh-r-m) Jāt I 51; -parāyana supported by or leaning on a stick (of old people) MN I 88; AN I 138; Miln 282; -parissāvana a strainer with a handle Vinaya II 119; -pahāra a blow with a stick DN I 144; -pāṇin carrying a staff, "staff in hand" MN I 108; -bali (-ādi) fines and taxes, etc. Dhp I 251; -bhaya fear of punishment AN II 121f. = Cullaniddesa §470 = Miln 196; °(m)antara among the sticks DN I 166 = AN I 295 = II 206 = MN I 77, 238, 307, 342 = past participle 55; see note at DB I 228; -yuddha a club-fight DN I 6; Jāt III 541; -lakkhaṇa fortune-telling from sticks DN I 9; -vākarā a net on a stick, as a snare, MN I 153; -veḷupesikā a bamboo stick Jāt IV 382; -sikkā a rope slung round the walking-staff Vinaya II 131; -hattha with a stick in his hand Jāt I 59.
:: Daṇḍaka [deminutive of daṇḍa] 1. A (small) stick, a twig; a staff, arod; a handle DN I 7 (a walking stick carried for ornament: see Sumaṅgalavilāsinī I 89); Jāt I 120 (sukkha° adry twig); II 103; III 26; Dhp III 171; Vism 353. — aḍḍha° a (birch) rod, used as a means of beating (tāḷeti) AN I 47; II 122 = MN I 87 = Cullaniddesa §604 = Miln 197; ubhato° two handled (of a saw) MN I 129 = 189; ratha° the flagstaff of a chariot Miln 27; veṇu° a jungle rope Jāt III 204. — See also kudaṇḍaka a twig used for tying Jāt III 204. 2. the crossbar or bridge of a lute Jāt II 252, 253.
-dīpikā a torch Jāt I 31; -madhu "honey in a branch," a beehive Dhp I 59.
:: Daṇḍaniya (adjective) [gerundive formation from daṇḍa] liable to punishment Miln 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 Jāt II 277; Miln 361, 414; Pañca-g 50. cf. ditta2. — In definition of root gabb at Dhātum 289.
:: Dappita (adjective) arrogant, haughty Jāt V 232, 301.
:: Dara [Sanskrit dara; see etymological connection under darī] fear, terror; sorrow, pain Vinaya II 156 = AN I 138 (vineyya hadaye daraṁ); SN II 101, 103; IV 186f.; Theri 32 (= cittakato kilesa-patho Thig-a, 38); Jāt IV 61; Vimāna Vatthu 838 (= daratha Vimāna Vatthu 327); Peta Vatthu I 85 (= citta-daratha Peta Vatthu Commentary 41). — sadara giving pain, fearful, painful MN I 464; AN II 11, 172; SN I 101. cf. ādara and purindada.
:: Daratha [Sanskrit daratha, derived from dara] anxiety, care, distress AN II 238; MN III 287f. (kāyikā and cetasikā d.); Snp 15 (darathajā: the Arahant has nought in him born of care. commentary explains by pariḷāha fever); Jāt I 61 (sabbakilesa-d.) Peta Vatthu Commentary 230 (the same); Dhp II 215; Miln 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 = as 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 Jāt I 18 (verse 106), 462 (mūsikā° mouse-hole); II 418 (= maṇiguhā); Paramatthajotikā II 500 (= padara).
-cara a cave dweller (of a monkey) Jāt V 70; -mukha entrance of a cave Vism 110; -saya a lair in a cleft Cariyāpiṭaka III 71.
:: Dasa1 ￼ [Sanskrit daśa = Avesta dasa, Greek δέκα, Latin decem, Gothic taīhun, Old-Irish deich, as tīen, Old High German zehan from °dekṁ, a compound of dv + kṁ = "two hands"] the number ten; genitive dasannaṁ (Dhp 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): Snp 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 Jāt 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 Jāt III 127; — ten heavenly attributes (ṭhānāni): āyu etc. DN III 146; SN V 275; Peta Vatthu Commentary 9, opposite ten afflictions as punishment (cf. ten plagues Exodus 7-11): dasannaṁ aññataraṁ ṭhānaṁ nigacchati Dhp 137 (= das. dukkha-kāraṇānaṁ, enumerated verses 138, 139) "afflicted with one of the ten plagues"; cf. Dhp 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 Jāt IV 396 (enumerated under vassa); dasa-rāja-dhammā Jāt II 367; dasakkosa-vatthūni Dhp I 212.- See on similar sets AN V 1-310; DN 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 Jāt 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 Dhp III 291. dasavassasahassāni dibbānivatthāni paridahanto ("for ever and aye") Peta Vatthu Commentary 76, etc.
-kkhattuṁ [Sanskrit °kṛtvaḥ] ten times Dhp 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 DN 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 = Jāt I 84; SN II 27; Vism 193, 391; Dhp I 14; Vimāna Vatthu 148, 206, etc; -vidha tenfold Dhp I 398; -sata ten times a hundred Vinaya I 38 (°parivāro); Snp 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 DN I 18 (aññadatthu° sure-seeing, all-perceiving = sabbaṁ passāmī ti attho Sumaṅgalavilāsinī I 111); Snp 653 (paṭicca-samuppāda°), 733 (sammad°); Jāt I 506 (yugamatta°; varia lectio dassa).
-duddasa difficult to be seen or understood DN I 12 (dhammā gambhīrā d.; see gambhīra); MN I 167, 487; Snp 938; Dhp 252; also as sududdasa Dhp 36.
:: Dasaka (neuter) a decad, decade, a decennial Jāt IV 397; as 316. khiḍḍā° the decad of play Vism 619; cakkhu° etc. sense-decads Vism 553; Compendium 164, 250; kāya°, Vism 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 DN I 7 (dīgha° long-fringed, of vatthāni); Jāt V 187; Dhp 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 Jāt I 467; Dhp 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 SN I 94 and the same passage (q.v. under okoṭimaka); Jāt I 504 (kodha, anger); Peta Vatthu Commentary 24, 90 (of petas). Note: The spelling is sometimes °dassika: AN 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; Dhp 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 Snp 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 Miln 114.
-su° easily perceived (opposite duddasa) Dhp 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 MN II 23, 46; AN I 121; III 381; Snp 325. (a) (neuter) "sight" DN II 157 (visūka°, looking on at spectacles); AN III 202 (+ savana hearing); IV 25f. (bhikkhu°); Snp 207 (muni°, may be taken as 2, cf. Paramatthajotikā II 256), 266 (= pekkhaṇa Paramatthajotikā I 148); Dhp 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) Snp 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): SN I 52; II 30; V 28, 422; MN I 195f., 241, 482 (Gotamo sabbaññū ￼ sabba-dassāvī aparisesaṁ ñ.-d°ṁ paṭijānāti; the same II 31); DN III 134; AN I 220; II 220; IV 302f.; cf. ñ.-d.-paṭilābha AN I 43; II 44f.; III 323; ñ.-d.-visuddhi MN I 147f. Also with further determination as adhideva-ñ.-d.° AN IV 428; alam-ariya° SN III 48; IV 300; V 126f.; MN I 68, 71, 81, 207, 246, 440f., AN I 9; III 64, 430; V 88; parisuddha° AN III 125; maggāmagga° AN V 47; yathābhūta° AN III 19, 200; IV 99, 336; V 2f., 311f.; vimutti° SN I 139; V 67; AN III 12, 81, 134; IV 99, 336; V 130; Iti 107, 108; Miln 338. See also vimutti. (b) in other contexts: ariyasaccāna-dassana Snp 267; ujubhūta° SN V 384, 404; dhamma° (the right doctrine) SN V 204, 344, 404; AN III 263; pāpa° (a sinful view) Peta Vatthu IV 355; viparīta° AN III 114; IV 226; V 284f. (and a°), 293f. sammā° (right view) SN III 189; AN III 138; IV 290; V 199; sabbalokena d. SN IV 127; sahetu d. SN V 126f.; suvisuddha d. SN IV 191. — SN III 28, 49; MN II 46; III 157; Snp 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) SN I 181 (visuddha°); Thera 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 SN I 168 = Snp 459; invisibility Jāt IV 496 (°ṁ vajjanti to become invisible); wrong theory or view AN V 145f.; Snp 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 DN III 219, 250, 281; AN III 284, 325; -kāma (adjective) desirous of seeing AN I 150; IV 115; Miln 23; -bhūmi the level or plane of insight Nettipakaraṇa 8, 14, 50; -sampanna endowed with right insight SN II 43f., 58.
:: Dassaneyya (adjective) = dassanīya Jāt 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: DN I 114; SN II 279; Peta Vatthu Commentary 46 etc. Also with abhirūpa and pāsādika alone of anything fair and beautiful: DN I 47. — Vinaya IV 18; SN I 95; Jāt III 394; past participle 52, 66; Sumaṅgalavilāsinī I 281; Peta Vatthu Commentary 44 (= subha), 51 (= rucira). — Comparative dassanīyatara SN I 237; Saddhammopāyana 325: Dhp I 119.
:: Dassati1 *Dassati1 [Sanskrit darś in dadarśa prefix to dṛś; causative darśayati. cf. Greek δέρκομαι to see; Old-Irish derived eye; as torht; Gothic ga-tarhjan to make conspicuous. The regular Pāḷi present is dakkhiti (younger dakkhati), a new formation from the preterit addakkhi = Skt. adrākṣīt. The Skt. 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 SN I 116; Peta Vatthu II 113 (varia lectio adakkhi); imperative dakkha Cullaniddesa §428 (= passa). (b) dakkhiti Snp 909 (varia lectio dakkhati), 3rd plural dakkhinti Vinaya I 16 ≈Snppage 15 (varia lectio dakkhanti); DN I 46. — preterit addakkhi (Sanskrit adrākṣīt) Vinaya II 195; SN I 117; Snp 208 (= addasa Paramatthajotikā II 257), 841, 1131; Iti 47; Jāt III 189; and dakkhi Iti 47; 1st singular addakkhiṁ Snp 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) Miln 119. — derived dakkhin (q.v.). 2. (preterit) base dass (Sanskrit darś and draś): preterit (a) addasa (Sanskrit adarśat) Snp 358, 679, 1016; Jāt I 222; IV 2; Peta Vatthu II 323 (mā addasa = addakkhiṁ Peta Vatthu Commentary 88); Dhp I 26; Peta Vatthu Commentary 73, and (older, cf. agamā) addasā Vinaya II 192, 195; DN I 112; II 16; Snp 409 (varia lectio addasa), 910 (the same); Miln 24, 1st singular addasaṁ SN I 101; Cullaniddesa §423 and addasaṁ Snp 837 (= adakkhiṁ Mahāniddesa 185), 1st plural addasāma Snp 31, 178, 459, 3rd plural (mā) addasuṁ Peta Vatthu II 76 (= mā passiṁsu Peta Vatthu Commentary 102). (b) addasāsi, 1st singular addasāsiṁ Snp 937, 1145; Vimāna Vatthu 3552 (varia lectio addasāmi), 3rd plural addasāsuṁ Vinaya II 195; DN II 16; MN I 153. (c) shortened forms of preterit are: adda Thera 986; addā Jāt VI 125, 126. — infinitive daṭṭhuṁ Snp 685 (daṭṭhukāma); Jāt I 290; Peta Vatthu IV 13 (= passituṁ Peta Vatthu Commentary 219); Peta Vatthu Commentary 48, 79; Vimāna Vatthu 75. — gerund daṭṭhu (= Skt. dṛṣṭvā) Snp 424 (in phrase nekkhammaṁ daṭṭhu khemato) = 1098; 681. Explained at Cullaniddesa §292 with explanation of disvā = passitvā, etc. gerundive daṭṭhabba (to be regarded as DN II 154; Peta Vatthu Commentary 8, 9, 10, etc., Vism 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; Snp 194, 441, 688 (dissare), 956; Jāt I 138; Dhp 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 Snp 48, 409, 687f. Iti 76; Peta Vatthu Commentary 67, 68, etc., and disvāna Vinaya I 15; II 195; Snp 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 Dhp 83; Jāt 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 Jāt 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), Miln 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° SN III 1; ādīnava° SN II 194; IV 332; MN I 173; AN V 181f.; pariyanta° AN V 50f.; bhaya° SN V 187: Iti 96; especially in phrase anumattesu vajjesu bhaya° DN I 63 = Iti 118 (cf bhaya-dassin); lokavajjabhaya° SN I 138; sabba° (+ sabbaññū ￼) MN I 482 (samaṇo Gotamo s° s°); II 31; Miln 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) MN I 8; SN III 4; opposite adassāvī one who disregards the Noble Ones SN III 3, 113; MN III 17; Dhammasaṅgani 1003 (cf. as 350).
:: Dassāvitā (feminine) [abstract to dassāvin] seeing, sight (—°) Miln 140 (guṇavisesa°).
:: Dassetar [Sanskrit darśayitṛ, agent noun to dasseti] one who shows or points out, a guide, instructor, teacher AN I 62, 132 = Iti 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° Snp 385; ananta° SN I 143; ādīnava° Saddhammopāyana 409; ekaṅga° Udāna 69; jātikkhaya° Snp 209; Iti 40; ñāṇa° Snp 478 (= sacchikatasabbaññuta-ñāṇa Paramatthajotikā II 411; cf. dassāvin); tīra° SN III 164f.; AN III 368, cf. tīra-dakkhin; dīgha° (= sabbadassāvin) Peta Vatthu Commentary 196; bhaya° Dhp 31 (°dassivā = dassī vā?), 317; Iti 40; Sumaṅgalavilāsinī I 181 (= bhaya dassāvin); viveka° Snp 474, 851.
:: Dassita1 [Sanskrit darśita, past participle of dasseti1] shown, exhibited, performed Vinaya IV 365; Jāt I 330. cf. san°.
:: Dassita2 at Jāt VI 579 according to Kern (Toevoegselen page 114) = Skt. daṁśita mailed, armed.
:: Dasso noun plural of dāsī.
:: Dassu [Sanskrit dasyu, cf. dāsa] enemy, foe; robber, in dassukhīla robber-plague DN I 135, 136 (= corakhīla Sumaṅgalavilāsinī I 296).
:: Datta1 [past participle of dadāti] given (—° by; often in proper name as Brahmadatta, Devadatta = Theo-dore, etc.) Snp 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 MN I 383; Jāt VI 192 (commentary: dandha lāḷaka).
:: Datti (feminine) [from dadāti + ti] gift, donation, offering DN I 166; MN I 78, 342; AN I 295; II 206; past participle 55.
:: Dattika (adjective) [derivation from datta] given; Jāt III 221 (kula°); IV 146 (the same); neuter a gift DN I 103 (= dinnaka Sumaṅgalavilāsinī I 271).
:: Dattiya = dattika, given as a present Jāt 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 DN I 55 = MN I 515; Jāt IV 338.
:: Daṭṭha [past participle of daśati, see ḍasati] bitten Jāt I 7; Miln 302; Peta Vatthu Commentary 144.
:: Daṭṭhar [agent noun to dassati] one who sees AN II 25.
:: Daṭṭhā (feminine) [cf. dāṭhā] a large tooth, tusk, fang Miln 150 (°visa).
:: Dava1 [Sanskrit dava, to dunoti (q.v.); cf. Greek δαἱς firebrand] fire, heat Jāt III 260. — See also dāva and dāya.
-ḍāha (= Skt. davāgni) conflagration of a forest, a jungle fire Vinaya II 138; MN I 306; Jāt I 641; Cariyāpiṭaka III 9, 3; Miln 189; Vism 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; MN I 273; III 2; AN 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; Miln 367; Dhammasaṅgani 1347, cf. as 402. — davaṁ karoti to sport, to play Jāt II 359, 363.
-atthāya in joke, for fun Vinaya II 113; -kamyatā fondness for joking, Vinaya IV 11, 354; MN I 565.
:: Davya [for *dravya] = dabba1, in sarīra° fitness of body, a beautiful body Jāt II 137.
:: Dayati1 = dayati (q.v.) to fly Jāt 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 Jāt VI 445 (dayitabba), 495 (dayyāsi = dayaṁ kareyyāsi).
:: Dayā (feminine) [Vedic dayā, to dayati2] sympathy, compassion, kindness MN I 78; Snp 117; Jāt I 23; VI 495. Usually as anuddayā; frequent in compound dayā-panna showing kindness DN I 4 (= dayaṁ metta-cittaṁ āpanno Sumaṅgalavilāsinī I 70); MN I 288; AN 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 (?) Theri 297 (dālikā) = Therīgāthā Commentary 226 (dālikā and dālima).
:: Dāḷiddiya (and daḷiddiya) (neuter) [Sanskrit °dāridrya] poverty DN III 65, 66; AN III 351f.; Jāt 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 SN IV 163 (read dāmena for damena), 282, (the same); AN III 393 (dāmena baddho); Snp 28 (= vacchakānaṁ bandhanatthāya katā ganthitā nandhipasayuttā rajjubandhanavisesā; Paramatthajotikā II 40); Vism 108. Usually —°, viz. anoja-puppha° Jāt I 9; VI 227; olambaka° Vimāna Vatthu 32; kusuma° Jāt III 394; gandha° Jāt I 178; Vimāna Vatthu 173, 198; puppha° Jāt I 397; Vimāna Vatthu 198; mālā° Jāt II 104; rajata° Jāt I 50; III 184; IV 91; rattapuppha° Jāt III 30; sumana° Jāt 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 as tīd (= English tide, portion, i.e. of time), and tīma (= English time). See further dadāti, dayati, dātta, dāpeti. Definition at Vism 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 (DN III 218 e.g.; cf. cāga, puñña, sīla). Thus in formula dānādīni puññāni katvā Jāt 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. — AN IV 246; Jāt 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) AN IV 239; cf. Peta Vatthu II 43 and see °vatthu and deyyadhamma. Eight ways of giving alms at DN III 258 = AN IV 236, five ways, called sappurisa-dāna (and asapp°) at AN III 171f.; eight sapp° at AN IV 243. Five manners of almsgiving metaphorically for sīlas 1-5 at AN IV 246 = Sumaṅgalavilāsinī I 306. Five characteristics of a beneficial gift at AN III 172, viz. saddhāya dānaṁ deti ￼, sakkaccaṁ d.d., kālena (cf. kāladāna AN III 41), anuggahitacitto, attānañ ca parañ ca anupahacca d.d. (d) Various passages showing practice and value of dāna: Vinaya I 236; DN I 53 (+ dama and saṁyama; Cariyāpiṭaka Iti 15; Peta Vatthu Commentary 276); II 356f. (sakkaccaṁ and a°); AN IV 392f. (the same); DN III 147f., 190f., 232; SN I 98 (dānaṁ dātabbaṁ yattha cittaṁ pasīdati); AN I 91 = Iti 98 (āmisa° and dhamma°, material and spiritual gifts); AN I 161; III 41 (dāne ānisaṁsā); IV 60; 237f. (mahapphala), 392f. (°ssa vipāka); V 269 (petānaṁ upa kappati); Jāt I 8 (aggaḷa°); II 112 (dinna°), III 52 (the same); Snp 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; Miln 279; Peta Vatthu Commentary 25; cf. °sīla under compounds: atidāna excessive almsgiving Peta Vatthu II 945 (cf. Peta Vatthu Commentary 129); Miln 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 Jāt VI 487; Dhp I 152, 189; Miln 2; Peta Vatthu Commentary 121, 124, 127, 141. A possible connection with agga = āgra is suggested by combination dānāni mahādānāni aggaññāni AN 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. AN III 41; -upakaraṇa means or materials for a gift Peta Vatthu Commentary 105; -upapatti (read uppatti at DN III 258) an object suitable for gifts, of which eight or ten are mentioned (see above) AN IV 239 = DN 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 as yaṁ dānaṁ deti ￼ tassa pati hutvā deti na dāso na sahāyo Sumaṅgalavilāsinī I 298) DN I 137 (+ saddho and dāyako, as one of the qualifications of a good king); AN III 39; IV 79f. (+ saddho); Snp 487; Peta Vatthu I 114 (+ amaccharin); Jāt I 199; Miln 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) AN III 39; IV 79; Peta Vatthu II 83 (°ṁ hoti paramhi loke: is rewarded in the life to come, cf. Iti 19); Peta Vatthu Commentary 8 (cf. Peta Vatthu I 1); -maya consisting in giving alms or being liberal (see above a) DN 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 Jāt VI 333; -vatthu that which constitutes a meritorious gift; almsgiving, beneficence, offering, donation DN III 258 = AN IV 236; Peta Vatthu Commentary 20 (= annapānādika dasavidha dātabba vatthu Peta Vatthu Commentary 7); -veyyāvaṭika services rendered at the distribution of gifts Dhp III 19; -saṁvibhāga liberal spending of alms DN III 145, 169; AN I 150, 226; III 53, 313; V 331; Iti 19; Vism 306; frequent with °rata fond of giving alms SN V 351, 392; AN IV 6 (vigatamalamaccherena cetasā), 266 (the same); -salā a hall, built for the distribution of alms and donations to the bhikkhus and wanderers Jāt 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 Snp 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 Jāt III 527; V 89; Miln 153; Dīpavaṁsa xvII 98.
:: Dāni (adverb) [shortened form for idāni, q.v.] now, Vinaya I 180; II 154; SN I 200, 202; II 123; IV 202; Jāt II 246; Miln 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 Jāt VI 485; Peta Vatthu Commentary 46; preterit dāpesi Jāt IV 138; Dhp I 226, 393 (sent); Peta Vatthu Commentary 5 (the same), 31; future dāpessati Jāt II 3; Dhp 371. cf. ava°.
:: Dāpeti2 [Sanskrit drāvayati and drapayati, causative to dru, see davati] to cause to run Jāt 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 Jāt IV 7; Peta Vatthu IV 177, etc.; instrumental plural dārehi Snp 108 (sehi d. asantuṭṭho not satisfied with his own wife), locative plural dāresu Snp 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 Iti 36; feminine also dārī maiden, young girl Peta Vatthu I 115. Otherwise as dāra (collective-masculine): Dhp 345; Jāt I 120; II 248; IV 7; V 104, 288; Vimāna Vatthu 299 (°paṭiggaha). — putta-dārā (plural) wife and children Snp 108, 262; Jāt I 262; cf. saputtadāra with w. and ch. Peta Vatthu IV 347; putta ca dārā ca Snp 38, 123. Frequently in definition of sīla No. 3 (kāmesu micchācārin or a brahmacariyā, adultery) as sakena dārena santuṭṭha AN III 348; V 138; Snp 108 (a°); Peta Vatthu 177, etc. — paradāra the wife of another MN I 404f.; Dhp 246, 309; Snp 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; Jāt I 88 (dārake ca dārikāyo boys and girls); II 127; VI 336; Peta Vatthu I 127 (= bāla° Peta Vatthu Commentary 65); Dhp I 99 (yasa° = yasa-kulaputta); Miln 8, 9; Peta Vatthu Commentary 176. — Frequently as gāmadārakā (plural) the village-boys, street urchins Jāt II 78, 176; III 275.
-tikicchā the art of infant-healing DN I 12 (= komārabhacca-vejjakamma Sumaṅgalavilāsinī I 98).
:: Dārikā (feminine) [Sanskrit dārikā, see dāraka] a young girl, daughter Jāt III 172; VI 364; Miln 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, as treo = tree. Also Skt. dāruṇa, Latin dūrus (hard) etc., Old-Irish dru strong. See also dabba2, dabbī and duma] wood, piece of wood; plural woodwork, sticks AN I 112; Iti 71; Dhp 80; Jāt II 102; III 54; VI 366; Dhp 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, Dhp II 35; -ja made of wood SN I 77; Dhp 345; -dāha the burning of wood SN 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 DN 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 Dhp III 180; -maya ￼ wooden Vimāna Vatthu 8, Dhp I 192; -yanta a wooden machine Vism 595; -saṅghāta (-yāna) "a vehicle constructed of wood," i.e. a boat Jāt V 194; -samādahāna putting pieces of wood together SN I 169. [BD]: °gaha: lumber yard
:: Dāruka (cf. dāru] a log SN I 202 = Thera 62 = Dhp 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) as trum] strong, firm, severe; harsh, cruel, pitiless SN I 101; II 226; Snp 244; Dhp 139; Jāt III 34; Peta Vatthu IV 36 (= ghora Peta Vatthu Commentary 251); Miln 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" DN I 60 (cf. d.-kammakara). — Vinaya I 72, 76 (dāso na pabbājetabbo: the slave cannot become a bhikkhu); DN I 72; MN II 68 (figurative taṇhā°); Jāt 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; AN I 206; DN III 189; Dhp IV 1; -gaṇa a troop of slaves Peta Vatthu IV 141; -purisa a servant Jāt I 385; -porisa a servant, slave Snp 769 (cf. Mahāniddesa 11, where four kinds of d. are mentioned); -lakkhaṇa fortune-telling from (the condition of) slaves DN 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 DN 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) MN I 126; Jāt VI 554.
:: Dāsavya and Dāsabya (neuter) [cf. Skt. dāsya] the condition of a slave, slavery, serfdom DN I 73; MN I 275 (b); Jāt I 226; Sumaṅgalavilāsinī I 168 (b), 213; Dhp III 35; Peta Vatthu Commentary 112, 152.
:: Dāsima a species of tree Jāt VI 536.
:: Dāsitta (neuter) [Sanskrit dāsītva] the status of a (female) slave Miln 158.
:: Dāsiyā = dāsikā, a female slave Jāt VI 554.
:: Dāsī (feminine) [Sanskrit dāsī, cf. dāsa. Nominative plural dasso for dāsiyo Jāt IV 53; in compounds dāsi° ￼] a female servant, a handmaiden, a slave-girl Vinaya I 217, 269, 291; II 10 (kula°), 78 = III 161; MN I 125; II 62 (ñāti°); Peta Vatthu II 321 (ghara°); Peta Vatthu Commentary 46, 61, 65. — cf. kumbha°.
-gaṇa a troop of slave-girls Jāt II 127; -dāsā (plural) maid- and man-servants Dhp I 187; frequent to compound d.-d.-paṭiggahaṇa slave-trading DN I 5 (cf. Sumaṅgalavilāsinī I 78); -puttī the son of a slave, an abusive term (gharadāsiyā va putto Sumaṅgalavilāsinī I 257; cf. Skt. dāsīsuta) DN 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) AN II 203; Iti 65.
:: Dātta (neuter) [Sanskrit dātra, to dā, Skt. dāti, dyati to cut, divide, deal out; cf. Greek δατέομαι, δαιομαι and see dāna, dāpeti, dāyati] sickle, scythe Miln 33.
:: Dāṭhā (feminine) [Sanskrit daṁṣṭrā to ḍasati (q.v.), cf. also daṭṭha] a large tooth, fang, tusk; as adjective (—°) having tusks or fangs DN II 18 (susukkha°); Jāt I 505 (uddhaṭa-dāṭho viya sappo); IV 245 (nikkhanta°); Dhp I 215; Peta Vatthu Commentary 152 (kaṭhina°); Saddhammopāyana 286.
-āvudha [Sanskrit daṁṣṭrāyudha] using a tusk as his weapon Jāt V 172; -danta a canine tooth Paramatthajotikā I 44; -balin one whose strength lies in his teeth (of a lion) Snp 72.
:: Dāṭhikā (feminine) [Sanskrit °dāḍhikā = Prākrit for daṁṣṭrikā] beard, whiskers Vinaya II 134 (na d. ṭhapetabbā, of the bhikkhus); Jāt I 305; V 42 (tamba°), 217 (mahā° having great whiskers); Sumaṅgalavilāsinī I 263 (parūḷha-massu° with beard and whiskers grown long).
:: Dāṭhin (adjective) [cf. Skt. daṁṣṭrin] having tusks Jāt II 245; IV 348; Thera page 1; Saddhammopāyana 286.
:: Dāva [Sanskrit dāva, see dava and daya] in °aggi a jungle-fire Jāt I 213; III 140; Vism 470; Dhp I 281.
:: Dāvika (adjective) in piṇḍa°, a certain rank in the army (varia lectio piṇḍa-dāyika) DN I 51 = Miln 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; SN II 152 (tiṇa°); IV 189 (bahukaṇṭaka d. = jungle); AN V 337 (tiṇa°); Jāt III 274; VI 278. See also dāva.
-pāla a grove keeper Vinaya I 350; MN I 205.
:: Dāya2 [Sanskrit dāya, to dadāti, etc.] a gift, donation; share, fee DN I 87 (in phrase rājadāya brahmadeyya, a king's grant, cf. rājadattiya); Jāt IV 138; V 363; VI 346. cf. dāyāda and brahmadeyya.
:: Dāyajja (neuter) [Sanskrit dāyādya; see dāyāda] inheritance Vinaya I 82; DN III 189; AN III 43; Jāt I 91; Vism 43f.; dowry Jāt 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 Dhp 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 MN I 236f.; AN I 26, 161; II 64, 80; III 32, 336; IV 81; Snp page 87; Iti 19 (ito cutā manussattā saggaṁ gacchanti dāyakā); Jāt V 129 (kaṇḍa°); Peta Vatthu I 11 12; 42; 55; Sumaṅgalavilāsinī I 298; Peta Vatthu Commentary 113 (= dada); Miln 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) Dhp I 98; °atthaṁ for the purpose of mowing Dhp 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 Dhp 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 MN I 86 = Cullaniddesa §199; SN I 69, 90; IV 72; AN III 72f.; Jāt III 181; VI 151; Khuddakapāṭha VIII 5. Often figurative with kamma° one who inherits his own deeds (see kamma 3 ab and compounds): MN I 390f.; AN V 289; and as dhamma° (spiritual heir) opposed to āmisa° (material h.): MN I 12; Iti 101; also as dhamma° DN III 84; as brahma° MN II 84; DN III 83. — adāyāda not having an heir SN I 69; Jāt V 267. See dāyajja and dāyādaka.
:: Dāyādaka [= dāyāda] heir MN II 73; Thera 781, 1142; feminine °ikā Theri 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 Jāt III 16; VI 194; Saddhammopāyana 292. See deḍḍubhaka.
:: Deḍḍubhaka  1. A sort of snake (see deḍḍubha) Jāt 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) = Skt. deha; Latin fingo and figura; Gothic deigan (knead) = Old High German teig = English dough] body AN II 18; Peta Vatthu Commentary 10, 122. Usually in following phrases: hitvā mānusaṁ dehaṁ SN I 60; Peta Vatthu II 956; pahāya m. d. SN I 27, 30; jahati d. MN II 73; °ṁ nikkhipati Peta Vatthu II 615; (muni or khīṇāsavo) antima-deha-dhārin (°dhāro) SN I 14, 53; II 278; Snp 471; Theri 7, 10; Iti 32, 40, 50, 53. °nikkhepana laying down the body Vism 236.
:: Dehaka (neuter) = deha; plural limbs Theri 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 Jāt 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 DN I 79 (varia lectio dindima); Cullaniddesa §219 (°ka, varia lectio dind°); Jāt I 355; (= paṭaha-bheri); V 322 = VI 217; VI 465 = 580.
:: Depiccha (adjective) [= dvepiccha, see dvi B I 5] having two tail-feathers Jāt V 339.
:: Desa [Vedic deśa, cf. disā] point, part, place, region, spot, country, Vinaya I 46; II 211; MN I 437; Jāt 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 Jāt V 340 (page 342 has disaṁ). — kañcid-eva desaṁ pucchati to as a little point DN I 51; MN I 229; AN V 39, sometimes as kiñcid-eva d. p. SN III 101; MN III 15; varia lectio at DN I 51. — desāgata pañha a question propounded, literally come into the region of someone or having become a point of discussion Miln 262.
:: Desaka (adjective) [Sanskrit deśaka] pointing out, teaching, advising Saddhammopāyana 217, 519 — (neuter) advice, instruction, lesson MN I 438.
:: Desanā (feminine) [Sanskrit deśanā] 1. discourse, instruction, lesson SN V 83, 108; Jāt III 84; past participle 28; Nettipakaraṇa 38; Vism 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; AN I 53; II 182; IV 337f.; Iti 33; Jāt 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 Miln 344. — cf. ā°.
-avasāne (locative) at the end of an instruction discourse or sermon Dhp III 175; Peta Vatthu Commentary 54; -pariyosāne = preceding Peta Vatthu Commentary 9, 31 etc; -vilāsa beauty of instruction Vism 524; Tikapaṭṭhāna 21. [BD: Position]
:: Desetar [agent noun to deseti] one who instructs or points out; a guide, instructor, teacher MN I 221, 249; AN 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; DN I 241, AN II 185, V 194; Iti 111; Jāt I 168; III 394; past participle 57; Peta Vatthu Commentary 6. — preterit adesesi (SN I 196 = Thera 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 Miln 195.
:: Desita [past participle of deseti] expounded, shown, taught etc., given, assigned, conferred Vinaya III 152 (marked out); V 137; DN II 154 (dhamma); Dhp 285 (Nibbāna); Peta Vatthu Commentary 4 (magga: indicated), 54 (given).
:: Dessa and Dessiya (adjective) [Sanskrit dveṣya, to dviṣ, see disa] disagreeable, odious, detestable Jāt I 46; II 285; IV 406; VI 570, Therīgāthā Commentary 268, Miln 281.
:: Dessatā (feminine) [Sanskrit dveṣyatā] repulsiveness Miln 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 Snp 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; as 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. DN I 17f.; SN 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; Theri 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: DN II 208; SN III 90, AN V 325), sa-pajāpatikā (SN III 90), sa-mārakā (see deva-manussaloka), sa-brahmakā (SN III 90). See below 1 b. Lists of popular gods are to be found, e.g. At DN 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 Jāt 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 DN I 216f.; AN I 210, 332f.; Cullaniddesa §307; cf. SN I 133 and Jāt I 48. See also devatā. 1. good etc. (a) singular a god, a deity or divine being, MN I 71 d. vā Māro vā Brahmā vā); SN IV 180 = AN IV 461 (devo vā bhavissāmi devaññataro vā ti: I shall become a god or some one or other of the (subordinate gods, angels); Snp 1024 (ko na devo vā Brahmā vā Indo vā pi Sujampati); Dhp 105 (+ gandhabba, Māra, Brahmā); AN 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 SN I 222) SN I 216f.; IV 101, 269; AN I 144; Snp 346; Peta Vatthu Commentary 22 etc. — Various kinds are e.g. appamāṇābhā (opposite parittābhā) MN III 147; ābhassarā DN I 17; Dhp 200; khiḍḍāpadosikā d. I 19; gandhabba-kāyikā SN III 250f.; cattāro mahārājikā SN V 409, 423; Jāt I 48; Peta Vatthu IV 111; Peta Vatthu Commentary 17, 272; naradevā tidasā SN I 5; bhummā Peta Vatthu Commentary 5; manāpa-kāyikā AN IV 265f.; mano-padosikā DN I 20; valāhaka-kāyikā SN III 254. — Various attributes of the Devas are e.g. āyuppamāṇā AN I 267; II 126f.; IV 252f.; dīghāyukā SN III 86; AN II 33; rūpino manomayā MN I 410, etc. etc. — See further in general: DN I 54 (satta devā); II 14, 157, 208; SN V 475 = AN I 37; Snp 258 (+ manussā), 310 (the same); 404, 679; Dhp 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 Jāt 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) DN I 74 (devo ti megho Sumaṅgalavilāsinī I 218); SN I 65, 154 (cf. Iti 66 megha); Snp 18, 30; Jāt V 201; Dhp II 58, 82; Peta Vatthu Commentary 139. devo ekam ekam phusāyati the cloud rains drop by drop, i.e. lightly SN I 104f., 154, 184; IV 289. — thulla-phusitake deve vassante when the sky was shedding big drops of rain SN III 141; V 396; AN I 243; II 140; V 114; Vism 259. — vigata-valāhake deve when the rain-clouds have passed SN I 65; MN II 34, 42. 3. king, usually in vocative deva, king! Vinaya I 272; III 43; AN II 57; Jāt 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; DN II 14; AN II 57, 202 (Mallikā) Jāt I 50 (Māyā); III 188; Peta Vatthu Commentary 19, 75;
-accharā a divine apsarās, a heavenly joy-maiden Vism 531; Peta Vatthu Commentary 46, 279; -aññatara, in phrase devo vā d. vā, a god or one of the retinue of a god SN IV 180 = AN 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 Snp 1134; Jāt IV 158 = Dhp I 147; Vimāna Vatthu 6427; Vimāna Vatthu 18; Miln 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 DN II 12; MN III 120; Jāt I 59; -āsana a seat in heaven Iti 76; -āsurasaṅgāma the fight between the gods and the Titans DN II 285; SN I 222; IV 201; V 447; MN I 253; AN IV 432 (at all passages in identical phrase); -iddhi divine power Vimāna Vatthu 313; Vimāna Vatthu 7; -isi a divine Seer Snp 1116; Cullaniddesa §310; -ūpapatti rebirth among the gods Peta Vatthu Commentary 6; -orohaṇa descent of the gods Dhp III 443; -kaññā a celestial maiden, a nymph SN I 200; Jāt I 61; Vimāna Vatthu 37, 78; -kāya a particular group of gods SN I 200; Iti 77; Theri 31; -kuñjara "elephant of the gods," of Indra Jāt V 158; -kumāra son of a god (cf. °putta) Jāt III 391; -gaṇa a troop of gods Jāt I 203; Dhp 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 Jāt III 55; a temple, sacred place Miln 91, 330; -dattika given or granted by a god, extraordinary Peta Vatthu Commentary 145; -dattiya = °dattika Jāt III 37; Dhp I 278; -dāruka a species of pine Jāt V 420; -dundubhi the celestial drum, i.e. thunder DN I 10; Miln 178; Sumaṅgalavilāsinī I 95; -dūta deva-messengers the god's (i.e. Yama's see above 1) messenger AN I 138, 142; MN II 75; III 179; Jāt I 138; Dhp I 85 (tayo d.); Mahābodhivaṁsa 122 (°suttanta); -deva "the god of gods," epithet of the Buddha (cf. devātideva) Thera 533, 1278 (of Kappāyana); as 1; Peta Vatthu Commentary 140; -dhamma that which is divine or a god AN III 277 (°ika); Dhp III 74; -dhītā a female deva or angel (cf. devaputta), literally daughter of a god Jāt II 57; Vimāna Vatthu 137, 153 (with reference to Vimāna Petīs); -nagara the city of the Devas, heaven Jāt I 168, 202; Dhp I 280; -nikāya a class, community or group of gods, celestial state or condition DN II 261 (sixty enumerated); SN IV 180; MN I 102f.; AN I 63f.; II 185; III 249f.; IV 55; V 18; -pañha questioning a god, using an oracle DN I 11 (= Sumaṅgalavilāsinī I 97: devadāsiyā sarīre devataṁ otāretvā pañha-pucchanaṁ); -parivāra a retinue of gods AN II 91; -parisā the assembly of gods AN 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.) DN I 217f.; cf. Jāt I 48. — DN II 12, 14; SN I 46f.; 216f.; IV 280; AN I 278; Iti 76; Jāt I 59 (jarā-jajjara); IV 100 (Dhamma d.); VI 239 (Java d.); Peta Vatthu Commentary 6, 9, 55, 92, 113 (Yakkhoti devaputto); Miln 23; -pura the city of the gods, heaven SN IV 202; Vimāna Vatthu 6430 (= Sudassana-mahānagara Vimāna Vatthu 285); Jāt IV 143; -bhava celestial existence Peta Vatthu Commentary 167; -bhoga the wealth of the gods Peta Vatthu Commentary 97; -manussā (plural) gods and men DN I 46, 62, 99 (°mānuse); MN II 38, 55; Snp 14 (sa°), 236 (°pūjita), 521; Iti 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): Snp 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 Snp 139, also in °yāniya (magga) DN I 215; -rājā king of the devas, viz. Sakka Mahāniddesa 177; Jāt III 392 (= devinda); Dhp 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: Dhp 177; Jāt I 202, 203; IV 273; Therīgāthā Commentary 74; Paramatthajotikā I 228; Peta Vatthu Commentary 5, 9, 21, 66, 81, 89; Vism 415, etc.; -vimāna the palace of a deva Jāt I 58; Vimāna Vatthu 173; -saṅkhalikā a magic chain Jāt II 128; V 92, 94; -sadda heavenly sound or talk among the devas Iti 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 DN I 62; Cullaniddesa §309; Snp 86 377, 443, 760 etc.; Miln 234. See also deva-manussa-loka.
:: Devara [Sanskrit devṛ and devara Greek δᾶήρ (°δαιϝήρ), Latin levir, Old High German zeihhur, as tācor] husband's brother, brother-in-law Jāt 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 Jāt V 383; Sumaṅgalavilāsinī I 296 (°bhatta = bhattavetena); Dhp I 187f., neuter °ṁ as adverb daily, every day Jāt I 82, Jāt I 149, 186; Vimāna Vatthu 67, 75; Dhp I 28; II 41.
:: Devata (adjective) (—°) having such and such a god as one's special divinity, worshipping, a worshipper of, devotee of Miln 234 (Brahma° + Brahma(garuka). — feminine devatā in pati° "worshipping the husband," i.e. a devoted wife Jāt III 406; Vimāna Vatthu 128.
:: Devatā (feminine) [deva + tā, qualitative-abstract suffix, like Latin juventa, senecta, Gothic hauhipa, Old High German fullida cf. Skt. 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 MN I 306; Jāt I 221; Peta Vatthu Commentary 5; vatthu° earth gods (the four kings) Peta Vatthu 41; Peta Vatthu Commentary 17; vana° wood-nymphs MN I 306; samudda° water-sprites Jāt II 112 etc. DN I 180 (mahiddhikā, plural), 192; II 8, 87, 139, 158; SN I f.; IV 302; MN I 245; II 37; AN I 64, 210, 211; II 70 (sapubba°); III 77 (bali-paṭiggāhikā), 287 (saddhāya samannāgatā); 309; IV 302f., 390 (vippaṭisāriniyo); V 331; Snp 45, 316, 458, 995, 1043; Dhp 99; Jāt 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 Jāt I 168; -ānussati "remembrance of the gods," one of the six ānussatiṭṭhānāni, or subjects to be kept in mind DN III 250, 280, cf. AN I 211; Vism 197; -uposatha a day of devotion to the gods AN I 211; -pa ribhoga fit to be enjoyed by gods Jāt II 104; -bali an offering to the gods AN 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 Thera 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 Jāt III 12 (a°); Miln 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 SN I 175; AN 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°); SN I 42; II 280; AN II 51; III 84f. (panna°); MN I 139 (the same); AN III 149 (dhamma); Jāt I 52 (+ patākā); Vimāna Vatthu 173 (the same); Jāt I 65 (arahad°;) Thera 961; Jāt V 49 = Miln 221; Jāt V 509; VI 499; Mahāniddesa 170; Vimāna Vatthu 361, 6428 (subhāsita° = dhamma° Vimāna Vatthu 284); Dhammasaṅgani 1116, 1233; Vism 469 (+ paṭāka, in comparison); Peta Vatthu Commentary 282; Vimāna Vatthu 31, 73; Miln 21; Saddhammopāyana 428, 594. cf. also panna.
-agga the top of a standard SN I 219; AN III 89f.; past participle 67, 68; Vism 414 (°paritta); -ālu adorned with flags Thera 164 = Jāt II 334 (dhajasampanna commentary); -āhaṭa won under or by the colours, taken as booty, captured Vinaya III 139, 140; Vism 63; -baddha captured (= °āhaṭa) Vinaya I 74 (cora).
:: Dhajinī (feminine) [Sanskrit dhvajinī, feminine to adjective dhvajin] "bearing a standard," i.e. an army, legion Snp 442 (= senā Paramatthajotikā II 392).
:: Dhama (—°) (adjective) [Sanskrit dhama, to dhamati] blowing, noun a blower, player (on a horn: saṅkha°) DN I 251; SN IV 322.
:: Dhamadhamāyati [cf. Skt. dadhmāti, intensive to dhamati] to blow frequently, strongly or incessantly Miln 117.
:: Dhamaka (—°) (adjective) one who blows Miln 31; see vaṁsa°, saṅkh°, siṅga°.
:: Dhamani (feminine) [Sanskrit dhamani, to dhamati, originally a tube for blowing, a tubular vessel, pipe] a vein Thera 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; Jāt IV 371; V 69; Dhp 395 = Thera 243 = Peta Vatthu II 113; Peta Vatthu IV 101; Dhp I 299, 367; IV 157; Therīgāthā Commentary 80. So also in Jāt 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; MN II 121; Jāt 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 AN I 254; IV 169; Jāt I 283, 284; VI 441; Mahāniddesa 478; Miln 262. present participle dhamāna SN I 106; Miln 67. — causative dhameti to blow (an instrument) Jāt II 110; Miln 31, and dhamāpeti to cause to blow or kindle Dhp 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 Skt. 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 = Dhp 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 SN 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 SN 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 SN 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" SN IV 185 etc. (see formula under rūpa); mano-viññeyyā dhammā SN IV 73; cf. SN III 46; IV 3f.; V 74; DN 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. DN II 95, 100, 299; AN I 39, 296; II 256; III 450; IV 301. Also as one of the six taṇhās "desire for ideas" DN III 244, 280. — as spirituality opposed to materiality in contrast of dh. and āmisa: Iti 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. Dhp I 35 (see khandha B 3); to rūpa vedanā saññā saṅkhārā viññāna SN III 39; = saṅkhārā DN III 58, 77, 141. [BD: Venerable Mew Fung Chen, (at the time (c 1966 and, as far as I know to the present) Master of the China Buddhist Association in New York. Chan Buddhism.) early in his career and when just beginning to learn English, translated 'Dhamma' as 'Mother/Father'. This may be the most accurate definition — 'Da' and 'Ma' — in spirit — the guides, teachers — that which brings us up. This also gives us an example of another way of understanding etymology.]
Frequently in formula sabbe dhammā aniccā (+ dukkhā anattā: see nicca) "the whole of the visible world, all phenomena are evanescent etc." SN III 132f. and passim. diṭṭhe [va] dhamme in the phenomenal world (as opposed to samparāyika dh. the world beyond): see under diṭṭha (SN 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) DN III 260; Cullaniddesa §55. uttari-manussa-dh°ā transcendental, supernormal phenomena DN I 211, cf. DN III 4; abbhuta-dh°ā wonderful signs, portents Miln 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 DN I 19; III 31; gāma° things or doings of the village DN 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) SN 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 AN 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 SN IV 216f.; in the paṭicca-samuppāda SN II 60; akkhaya imperishable Peta Vatthu IV 152 (dānaṁ a-dh. atthu). cavana° destined to shift to another state of existence DN I 18; III 31; Iti 76; Vimāna Vatthu 54. jāti-jarā-maraṇa° under the law of birth, age, and death DN III 57; AN I 147; III 54; Peta Vatthu Commentary 41 (sabbe sattā ...); bhedana° fragile (of kāya) DN I 76; SN I 71; Peta Vatthu Commentary 41 (bhijjana° of saṅkhārā). vipariṇāma° changeable AN I 258; IV 157; Peta Vatthu Commentary 60 (+ anicca). a° unchanging DN 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" DN I 110, 180; SN IV 47 and passim. cf. further: anāvatti° avinipāta° DN I 156; III 107, 132; AN I 232; II 89, 238; IV 12; anuppāda° DN 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.: SN I 86 (eko dh. one principle of conduct; II 280 (Dhp isinaṁ dhajo: righteousness is the banner of the wise); kusala dh. DN 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 AN II 19; V 73f.; DN 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 = SN I 137 (pāturahosi Magadhesu pubbe dh. a.); pāpa° (adjective) of evil conduct Vinaya I 3; aṭṭhita° unrighteous DN III 133; lobha° greedy quality DN I 224, 230; methuna dh. fornication DN III 133. (β) (plural) Tenets, practices etc. (aa) good: kusalā dh. DN II 223, 228; III 49, 56, 82, 102 etc.; SN II 206; sappurisa° AN V 245, 279; Peta Vatthu Commentary 114; samaṇa° wanderer's practice or observances Dhp II 55. brāhmaṇakaraṇā DN I 244; yesaṁ dh°ānaṁ Gotamo vaṇṇavādin DN I 206; cf. sīlaṁ samādhi paññā ca vimutti ca anuttarā: anubuddhā ime dhammā Gotamena yasassinā DN II 123. dhammānaṁ sukusalo perfect in all (these) qualities DN I 180; samāhite citte dhammā pātubhavanti "with composed mind appear true views" SN IV 78; dhammesu patiṭṭhito SN I 185; ananussutesu dh°esu cakkhuṁ udapādi "he visualized undiscovered ideas" SN II 9. (bb) evil: āvaraṇīyā SN IV 104; pāpakā Vinaya I 8; DN I 70; AN I 202; akusalā DN III 56, 57, 73, 91 etc.; lobha°, dosa°, moha° SN I 70 = Iti 45 = Cullaniddesa §420; SN I 43; MN III 40; dukkhavipākā vodanīyā saṅkilesikā ponobbhavikā DN I 195; III 57. (cc) various: gambhīrā duddasā etc. Vinaya I 4; DN I 12; SN I 136; — cf. SN II 15, 26; Cullaniddesa §320; Iti 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" Thera 304 = Sumaṅgalavilāsinī I 99 = as 38 = Dhp I 22. kalyāṇa° virtuous AN 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; DN I 122; SN 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) DN I 89; II 16; SN I 236 = Snp 1002; cf. Snp 554 (dhammena cakkaṁvattemi, of the Buddha). Opposite adhammena unjustly, unfitly, against the rule Vinaya IV 37; SN I 57; IV 331; Sumaṅgalavilāsinī I 236. — dhamme (locative) honourably Jāt 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 SN I 119; bhikkhu na evarūpiṁ kathaṁ kattā hoti: na tvaṁ imaṁ Dh.-v°ṁ ājānāsi, ahaṁ imaṁ Dh.-v°ṁ ājānāmi etc. SN III 12; imaṁ Dh.-v°ṁ na sakkomi vitthārena ācikkhituṁ SN I 9; samaṇā ... imasmiṁ Dh.-v°e gādhanti SN 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 (Dhp ca v. ca pariyatta), 304; III 19, 90; DN I 8, 176, 229; II 124 (ayaṁ Dhammo ayaṁ V. idaṁ satthu-sāsanaṁ); III 9, 12, 28, 118f.; SN I 9, 119, 157; II 21, 50, (dh-vinaye assāsa); AN III 297 (the same); SN II 120; III 91; IV 43f., 260; AN I 34, 121, 185, 266; II 2, 26, 117, 168; III 8, 168f.; IV 36, 200f.; V 144, 163, 192; Iti 112; Snp 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 DN 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) SN 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); DN II 152f., 202f., 352; SN IV 270f. (°saraṇaga mana); Dhp 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 AN 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. DN I 62; SN I 105; IV 315; AN II 147, 208; III 113f., 135, 262; DN III 96, 267; Cullaniddesa §316; Iti 79; Vimāna Vatthu 87. It is welcome as a friend, beautifully told, and its blessings are immediate: sv'-akkhāta, sandiṭṭhika, akālika, ehi-passiveka etc. DN II 93; III 5, 39, 45, 102; SN I 9, 117; II 199; IV 271; AN III 285 etc. It is mahā-dh. SN IV 128; ariya° SN I 30; AN V 241, 274; Snp 783; sammā° SN I 129. It is likened to a splendid palace on a mountain-top Vinaya I 5 = Iti 33, or to a quiet lake with sīla as its banks SN I 169 = 183; and it is above age and decay: satan ca dhammo na jaram upeti SN 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 SN I 210; ye keci ariya-Dhamme khantiyā upetā ... deva-kāyaṁ paripūressanti SN I 30. Dh°ṁ garukaroti DN III 84. Opposite Dhamme agārava AN III 247, 340; IV 84: the slanderers of the Dhamma receive the worst punishment after death SN I 30 (upenti Roruvaṁ ghoraṁ). — Various phrases: to find the truth (i.e. to realize intuitively the Dhamma) = Dh.°ṁ anubodhati DN II 113; SN I 137, or vindati DN I 110, 148. To expound the Dh., teach the truth, talk about problems of ethics and philosophy: Dh.°ṁ deseti Vinaya IV 134; SN I 210 etc.; katheti Peta Vatthu Commentary 41; bhāsati Vinaya I 101; bhaṇati Vinaya I 169; pakāseti SN II 28; IV 121. To hear the Dh., to listen to such an exposition: Dh.°ṁ suṇāti SN I 114, 137, 196, 210; AN I 36; III 163; Dhp III 81, 113. To attain full knowledge of it: Dh.°ṁ pariyāpuṇāti AN II 103, 185; III 86, cf. 177 and °pariyatti. To remember the Dhamma: dhāreti AN III 176 (for details of the five stages of the Dhamma-accomplishment); to ponder over the Dhamma, to study it: Dh.°ṁ viciṇāti SN I 34 = 55, 214; AN 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" DN I 161; III 115; Udāna 50; Dhammassa hoti anudhammacārin "walking in perfect conformity to the Dhamma" AN II 8; dh.-anudh°ṁ ācaranti the same DN III 154; dh.-anudh°paṭipanna "one who has reached the complete righteousness of the Dhamma" DN II 224; III 119; SN III 40f.; Iti 81; AN 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 DN II 104; SN V 261; AN II 8; Udāna 63; also in dhamma-kathika, dh.-anudh°-paṭi panna, diṭṭha-dhamma-Nibbāna-patta SN II 18 = 114 = III 163; and in atthaṁ aññāya, dhammaṁ aññāya, dh.-anudh°-paṭipanna AN I 36; II 97.
-akkhāna discussing or preaching of the Dhamma Mahāniddesa 91; -atthadesanā interpretation of the Dhamma Miln 21; -ādhikaraṇa a point in the Dhamma SN IV 63 = V 346; -ādhipa lord of righteousness (+ anudhamma-cārin) AN I 150; cf. °ssāmi; neuter abstract °ādhipateyya the dominating influence of the Dhamma AN I 147f.; DN III 220; Miln 94; Vism 14; -ānudhamma see above C 4; -anuvattin acting in conformity with the moral law Dhp 86, cf. Dhp II 161; -ānusārin of righteous living DN III 105, 254 (+ saddhā°); MN I 226, 479; AN I 74; IV 215; IV 23; SN V 200; past participle 15; Nettipakaraṇa 112, 189; -anvaya main drift of the faith, general conclusions of the Dhamma, DN II 83 = III 100; MN II 120; -abhisamaya understanding of the Truth, conversion to the Dhamma [cf. dharmabhisamaya Divyāvadāna 200] SN II 134 (+ dh.-cakkhu-paṭilābha): past participle 41; Miln 20; Dhp I 27; IV 64; Peta Vatthu Commentary 31 etc.; -āmata the nectar of righteousness or the Dhamma Miln 22 (°meghena lokaṁ abhitappayanto), 346; -ādāsa the mirror of the Dhamma DN II 93 (name of an aphorism) SN V 357 (the same); Thera 395; Therīgāthā Commentary 179; -āyatana the field of objects of ideation SN 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 AN III 431; Iti 82 (+ dh-rata); Snp 327; Dhp 364, cf. Dhp IV 95; -ālapana using the proper address, a fit mode of addressing a person as followed by the right custom. See DB I 193-196; Jāt V 418; -āsana "the Dh.-seat," i.e. flat piece of stone or a mat on which a priest sat while preaching Jāt I 53; Dhp II 31; -ūposatha the fast day prescribed by the Dhamma AN I 208; -okkā the torch of righteousness Jāt I 34; -oja the essence or sap of the Dhamma SN V 162; Dhp IV 169; -osadha the medicine of the Dhamma Miln 110, 335; -kathā ethical discussion, fit utterance, conversation about the Dhamma, advice DN III 151; Jāt 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; AN III 78; Dhp 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): SN II 18, 114 = III 163; MN III 40. — AN I 25f.; II 138; past participle 42; Jāt I 217; IV 2 (°Thera). cf. also Avadāna-śataka II 81; -kathikatta (neuter) speaking about the Dhamma; preaching MN III 40; AN I 38 (+ vinayadhara-katta); -kamma a legally valid act, or procedure in accordance with the Rules of the Order Vinaya IV 37, 136, 232; AN I 74 (+ vinaya°); a° an illegal act Vinaya IV 232; AN 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; Jāt I 395; VI 331; Dhp III 290, 452; Vimāna Vatthu 220 (not °karaṇena); Peta Vatthu Commentary 185; Miln 68; -kāma a lover of the Dhamma DN III 267; AN V 24, 27, 90, 201; Snp 92; -kāya having a body according to the Norm (the dhammatā of bodies). See Buddhaghosa (Sumaṅgalavilāsinī III 865) as translated in DB III 81, note 2; having a normal body (sic Buddhaghosa, epithet of the Buddha) DN III 84; -ketu the standard of the Dhamma, or Dhamma as standard AN I 109 = III 149; -khandha the (4) main portions or articles of the Dhamma (sīla, samādhi, paññā, vimutti) DN 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 Jāt I 150, 151; II 124; VI 176; V 303; -garu worshipping the Dhamma SN IV 123; Dhp I 17 (°ka); -gariya a kind of acrobatic tumbler, literally excellent t. (+ brahma°) Miln 191; -gu one who knows the Dhamma (analogous to vedagu) Jāt V 222; VI 261; -gutta protecting the Dhamma or protected by the Dhamma (see gutta) SN I 222; Jāt V 222 (+ dh.-pāla); -ghosaka (-kamma) praise of the Dhamma Dhp 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 = MN I 171; Vinaya I 11; SN I 191; III 86; Snp 556, 693; Miln 20, 343; Dhp I 4; Vimāna Vatthu 165; Peta Vatthu Commentary 2, 67 etc.; besides this also in simile at SN 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" DN I 86, 110; II 288; SN IV 47; AN IV 186; Vinaya I 11, 16, 40 etc. Explained at Sumaṅgalavilāsinī I 237: dhammesu vā cakkhuṁ dhammamayaṁ vā cakkhuṁ. cf. SN II 134 (°paṭilābha; + dhamma-bhisamaya); DB I 184; II 176; -cariyā (dhammacārī ￼) walking in righteousness, righteous living, observance of the Dhamma, piety (= dānādi-puññapaṭipatti Vimāna Vatthu 282) SN I 101 (+ samacariyā kusalakiriyā); AN II 5; III 448; V 87, 302; Snp 263 (= kāyasucaritādi° Paramatthajotikā II 309), 274 (+ brahma°). a° evil way of living AN I 55 (+ visama-cariyā); -cārin virtuous, dutiful MN I 289; II 188; Dhp 168; Miln 19 (+ samacārin); -cetiya a memorial in honour of the Dhamma MN 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) DN III 84 = SN II 221; Iti 101; -jāla "net of the Dhamma," name of a discourse (cf. °ādāsa and pariyāya) DN I 46; -jīvin living righteously Iti 108; Dhp 24 (= dhammenā samena Dhp I 239); -ññū one who knows the Dhamma Jāt VI 261; -ṭṭha standing in the law, just, righteous SN I 33 (+ sīlasampanna); Snp 749; Jāt III 334; IV 211; Therīgāthā Commentary 244, -ṭṭhita = °ṭṭha DN I 190; -ṭṭhiti° having a footing in the Dhamma SN II 60, 124, cf. °ṭṭhitatā: establishing of causes and effects SN II 25; -takka right reasoning Snp 1107 (= sammā-saṅkappa Cullaniddesa §318); -dāna gift of; -dāyāda heir of the Dhamma; spiritual heir (cf. above note on B 1 a) DN III 84; SN II 221; MN I 12; III 29; Iti 101; -dīpa the firm ground or footing of the Dhamma (usually combined with atta-dīpa: having oneself as one's refuge, self-dependent) DN II 100; III 58, 77; SN V 154; -desanā moral instruction, exposition of the Dhamma Vinaya I 16; DN I 110 etc. (see desanā); -dessin a hater of the Dhamma Snp 92; -dhaja the banner of the Dhamma AN I 109 = III 149; Cullaniddesa §503; Miln 21; -dhara ￼ (adjective) one who knows the Dhamma (by heart); see above C 4. Combined with Vinayadhara Vinaya I 127, 337; II 8; AN I 117, and bahussuta (ibid). Snp 58 (cf. Paramatthajotikā II 110). — See also AN 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 DN II 8; MN I 396; SN II 143f.; Nettipakaraṇa 64f.; Vism 486 sq; -dhāraṇa knowledge of the Dhamma MN II 175; -nāṭaka a class of dancing girls having a certain duty Jāt V 279; -nimmita see °ja; -niyāma belonging to the order of the Norm DN I 190; Sumaṅgalavilāsinī I 131: dhammatā; (°ka); -niyāmatā, certainty, or orderliness of causes and effects SN II 25; Points of Controversy, 387; -netti = niyāma Miln 328; Sumaṅgalavilāsinī I 31; cf. Skt. dharma netrī Mahāvastu II 357; III 234, 238; -pajjota the lamp of the Dhamma Miln 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 DN III 229; AN II 29f. (in detail); Nettipakaraṇa 170. — SN I 22 (dānā ca kho dh.-padaṁ va seyyo). 202 (dh.-padesu chando); AN II 185; Snp 88 (dh.-pade sudesite = Nibbāna-dhammassa padattā Paramatthajotikā II 164); Jāt III 472 (= Nibbāna); Dhp 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; Dhp III 114 (°ikāni jāti-satāni); -pariyatti attainment of or accomplishment in the Dhamma, the collection of the Dhamma in general AN 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 DN I 46; II 93; III 116; MN I 445; Vinaya I 40 (a single verse); AN I 65; IV 63 (a poem Snp 190-218, where also it is called adh.°pariyāyo); AN V 288, 291. Such adh.-pariyāya had very often a special name. Thus Brahmajāla, the Wondrous Net DN I 46; Dhammādāso dh.°p.°, the Mirror of the Law DN II 93 = SN V 357; Sokasallaharaṇa, Sorrow's dart extractor AN III 62; Ādittap° dh.°p.°, the Red-hot lancet SN IV 168; Lomahaṁsana° MN I 83; Dhammatā-dhamma° Miln 193, etc; -pāla guardian of the Law or the Dhamma Jāt V 222, frequent also as proper name; -pīti (-rasa) the sweetness of drinking in the Dhamma (pivaṁ) Snp 257; Dhp 79 (= dhamma-pāyako dhammaṁ pivanto ti attho Dhp II 126); -bhaṇḍāgārika treasurer of the Dhamma, an epithet of Ānanda Thera 1048; Jāt I 382, 501; II 25; Dhp III 250; Peta Vatthu Commentary 2; -bhūta having become the Dhamma; righteousness incorporated, said of the Buddhas DN III 84. Usually in phrase (Bhagavā) cakkhu-bhūta ... dh.-bhūta brahmabhūta AN V 226f. (cf. cakkhu); Thera 491; see also above, note B 1 a; -bheri the drum of the Dhamma Miln 21; -magga the path of righteousness Snp 696; Miln 21; -maya made (built) of the Dhamma (pāsāda) SN I 137; -yanta the (sugar-) mill of the Dhamma (figurative) Miln 166; -yāna the vehicle of the Law (the eightfold Noble Path) SN V 5; -rakkhita rightly guarded Snp 288; -rata fond of the Law Snp 327; Dhp 364; Dhp IV 95; cf. dh.-[gatā]rati Thera 742; Dhp 354; -rasa taste of Dhp 354; -rājā king of righteousness, epithet of the Buddha SN I 33 = 55; DN I 88 (of a Cakkavatti); AN I 109; III 149; Snp 554; Jāt 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 SN II 21; Jāt III 472; justly acquired (bhogā) Snp page 87; -vara the best of truths or the most excellent doctrine Snp 233, 234; -vādin (dhammavādī ￼) speaking properly, speaking the truth or according to the Doctrine Vinaya II 285; III 175 (+ Vinaya-vādin); DN III 135 (the same); DN I 4, 95 (of Gotama; Sumaṅgalavilāsinī I 76: nava-lokuttara-dhamma sannissitaṁ katvā vadati); SN IV 252; AN I 75; II 209; -vicaya investigation of doctrine, religious research Dhammasaṅgani 16, 20, 90, 309, 333, 555; Vibhaṅga 106; Vism 132; -vitakka righteous thought AN I 254; -vidū one who understands the Dhamma, an expert in the Dhamma Jāt V 222; VI 261; -vinicchaya righteous decision, discrimination of the truth Snp 327; Dhp 144; Dhp III 86; -vihārin living according to the Dhamma AN III 86f.; -saṁvibhāga sharing out or distribution of the Dhamma, i.e. spiritual gifts Iti 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 Jāt VI 333; Dhp I 31; II 51; IV 91; Peta Vatthu Commentary 38, 196; -samaya a meeting where the Dhamma is preached SN I 26; -samādāna acquisition of the Dhamma, which is fourfold as discussed at MN I 305; DN III 229; -saraṇa relying on or putting one's faith in the Dhamma (see above C 3) DN III 58, 77; SN V 154; -savana hearing the preaching of the Dhamma, "going to church" Vinaya I 101; MN II 175; AN II 248, 381; IV 361; Snp 265; Dhp III 190; -sākaccha conversation about the Dhamma Snp 266; -ssāmi Lord of the Truth, epithet of the Buddha (see above B 1 a note) SN IV 94; -sāra the essence of the Dhamma SN V 402; -sārathi in purisa-dh.-s° at DN I 62 misprint for purisa-damma-s°; -sārin a follower of the Dhamma SN I 170; -sudhammatā excellency of the Dhamma SN II 199; Thera 24, 220, 270, 286; -senāpati "captain of the Dhamma," epithet of Sāriputta Thera 1083; Jāt I 408; Miln 343; Dhp III 305; Vimāna Vatthu 64, 65, 158; -soṇḍatā thirst after justice Jāt V 482; -sota the ear of the Dhamma SN 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) SN I 114, 155, 210, IV 122, Peta Vatthu Commentary 30 etc.; or as compound dhammī-kathā DN II 1; MN I 161; Snp 325; and dhammi-kathā SN I 155; Peta Vatthu Commentary 38.
:: Dhamma3 ￼ (adjective) [Sanskrit dhanvan] having a bow: see daḷha°; also as dhammin in daḷha° SN I 185 (see dhammin).
:: Dhammani only found in SN 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 SN 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.); DN II 12; AN II 36 (kusala°); V 46; Thera 712; Jāt I 245; II 128; Nettipakaraṇa 21, 50, cf. Miln 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) [= Skt. 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) DN I 86; II 16; AN I 109 = III 149; Jāt 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; DN I 103; SN II 280 (dhammikā kathā); III 240 (āhāra); IV 203 (dhammikā devā, adh° asurā); AN I 75; III 277; Snp 404; Dhp 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: DN I 94; SN IV 299 in detail) Vinaya IV 141; DN I 161; III 115; AN I 174. — a° unjust, illegal etc. Vinaya IV 285; SN IV 203; AN 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° DN II 157; maraṇa° (= maraṇadhamma) AN 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. SN I 185.
:: Dhammiya (adjective) [Sanskrit dharmya; cf. dhammika] in accordance with the Dhamma Peta Vatthu Commentary 242 (also a°); Vism 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 Iti 64, and in dhaṁsanatā at Dhp 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. Skt. dhūsara "dusky"; as 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 DN III 184 (with ablative asmā lokā dh.) AN II 67; V 76, 77; Iti 11; Thera 225, 610; Jāt III 260, 318, 441, 457; IV 611; V 218, 375. — causative dhaṁseti [Sanskrit dhvaṁsayati, but more likely = Skt. dharṣayati (to infest, molest = Latin infestare. On similar sound-change Pāḷi dhaṁs- > Skt. dharṣ cf. Pāḷi daṁseti > Skt. 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 DN I 211; SN III 123; Snp 591; Jāt III 353; Miln 227; Saddhammopāyana 357, 434. cf. pa°, pari°.
:: Dhaṁsin (adjective/noun) [Sanskrit dharṣin to dhṛṣṇoti, see dhaṁseti] obtrusive, bold, offensive MN I 236; AN II 182; Dhp 244 (= Dhp 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, Skt. dhānā plural grains and dhañña = dhana-like, i.e. corn, grain] wealth, usually wealth of money, riches, treasures. 1. Literal DN I 73 (sa°); MN II 180.; AN III 222; IV 4f.; Cullaniddesa §135 (+ yasa, issariya etc.) Theri 464 (+ issariya); Jāt I 225 (paṭhavigataṁ karoti: hide in the ground), 262, 289; II 112; IV 2; Snp 60, 185, 302; Peta Vatthu II 610; Dhp 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) DN III 163, 164, 251; Vimāna Vatthu 113; Therīgāthā Commentary 240.
-agga the best treasure (i.e. the ariya-dhana) DN III 164; -atthika wishing for or desiring wealth Snp 987; -āsā craving for wealth; -kkīta bought for money Dhp II 3, -thaddha proud of wealth, snobbish Snp 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 Jāt I 3. As noun Peta Vatthu I 1111; III 104; Peta Vatthu Commentary 60; Miln 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. DN III 163f.; SN I 71; AN II 86; -parājaya loss of money, as adjective applied to kali: the dice marking loss in game Snp 659; -lobha "greed of gold" Jāt IV 1; -lola = lobha Jāt II 212; -viriya wealth and power Snp 422; -hetu for the sake of wealth Snp 122.
:: Dhanatta (neuter) [Sanskrit dhanatvaṁ] being bent on having money Jāt V 449.
:: Dhanavant (adjective) [Sanskrit dhanavant] wealthy Cullaniddesa §462; Jāt I 3.
:: Dhanāyati [denominative to dhana] to desire (like money), to wish for, strive after MN I 260 (perhaps better to be read vanāyati, see formula under allīyati, and note MN I 552).
:: Dhanika [Sanskrit dhanika] a creditor, Theri 443, Thig-a, 271; Peta Vatthu Commentary 276. cf. dhaniya.
:: Dhanita [Sanskrit dhvanita, past participle of dhvan, cf. as dyn noise = English din; as dynnan to sound loud] sounded; as neuter sonant (said of a letter) Miln 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 AN I 253; Jāt I 283, 284.
:: Dhanu (neuter) [Sanskrit dhanus, to Old High German tanna fir-tree, also oak, orig tree in general, cf. dāru] a bow MN I 429; Jāt I 50, 150; II 88; IV 327; Peta Vatthu Commentary 285.
-kalāpa bow and quiver Vinaya II 192; MN I 86; II 99; AN III 94; Peta Vatthu Commentary 154; -kāra a bow maker Miln 331; -kārika name of a tree Jāt V 420; -kārin = preceding Jāt V 422 (= °pāṭali); -ggaha an archer DN I 51; AN II 48; IV 107; Jāt I 58, 356; II 87, 88; III 220 (dhanuggaha); III 322; V 129 (where four kinds are enumerated); Vism 150 (in simile); Sumaṅgalavilāsinī I 156; -takkāri (feminine) a plant Jāt VI 535; -pāṭali name of a tree Jāt V 422; -lakkhaṇa prophesying from marks on a bow DN I 9.
:: Dhanuka (neuter) [Sanskrit dhanuṣka] a (small) bow Vinaya II 10; III 180; DN I 7; AN III 75; V 203; Jāt VI 41; Miln 229; Sumaṅgalavilāsinī I 86.
:: Dhaṅka [Sanskrit dhvāṅkṣa, cf. also dhuṅkṣā] a crow SN I 207; II 258; Snp 271 = Cullaniddesa §420; Jāt 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 MN I 57, viz. sāli, vīhi, mugga, māsa, tila, taṇḍula. DN I 5 (āmaka°, q.v.); AN II 209 (the same); MN I 180; AN II 32 (+ dhana); Thera 531; past participle 58; Dhp 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 Dhp III 370; -rāsi a heap of g. AN IV 163, 170; -samavāpaka grain for sowing, not more and not less than necessary to produce grain MN 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. — Dhp 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 ... Jāt VI 3. See also dhāniya.
:: Dhara (usually —°, except at Miln 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. DN II 125. dhamma° also Snp 58; Thera 187; Cullaniddesa §319; vinaya° Miln 344; jaṭājina° Snp 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 Snp 26 (of cows: godharaṇiyo paveniyo = gabbhiniyo Paramatthajotikā II 39). As noun the Earth Jāt V 311; VI 526; Miln 34; dharaṇī-ruha name of a tree Jāt VI 482, 497; Miln 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 Snp 385 (take to heart, remember); Dhp II 68; — present participle dharamāna living, lasting Jāt I 75 (dh°e yeva suriye while the sun was still up); II 6; Miln 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 Theri 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 AN III 114; Dāṭhāvaṁsa V 52. 2. kept in mind, understood, known by heart Vinaya II 95; AN I 36.
:: Dhava1 [Sanskrit dhava = madhuratvaca, Abhidh-r-m] the shrub Grislea Tomentosa AN I 202, 204; Jāt IV 209; VI 528.
:: Dhava2 [Sanskrit dhava, a newly formed word after vidhava, widow, q.v.] a husband Therīgāthā Commentary 121 (Dhp 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 (—°) MN I 11 (ahi kaṇṭaka°; cf. ādhāna and kaṇṭaka). — (noun) neuter a receptacle Dhp 58 (saṅkāra° dust-heap = ṭhāna Dhp 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; Jāt VI 397; Peta Vatthu II 1318.
:: Dhāniya (adjective) [Sanskrit dhānya, cf. dhañña2] wealthy, rich, abundant in (—°) Jāt III 367 (pahūtadhana°; varia lectio °dhāritaṁ); (neuter) riches, wealth Jāt V 99, 100.
:: Dhāra (adjective) (—°) [Sanskrit dhāra to dhāreti; cf. dhara] bearing, holding, having DN I 74 (udaka-rahado sītavāri°); MN I 281 (ubhato°) Snp 336 (ukkā°); Iti 101 (antimadeha°), 108 (ukkā°). See also dhārin.
:: Dhāraka (adjective/noun) 1. bearing, one who holds or possesses Dhp III 93 (sampattiṁ). 2. one who knows or remembers AN II 97 (°jātika); IV 296f., 328 (the same).
:: Dhāraṇa (neuter) [cf. Skt. dhāraṇa, to dhāreti] 1. wearing, in mālā° (etc.) DN I 5 = AN II 210 = past participle 58; Paramatthajotikā I 37; cīvara° AN II 104 = past participle 45. 2. maintaining, sustaining, keeping up Miln 320 (āyu° bhojana). 3. bearing in mind, remembrance Vinaya IV 305; MN II 175 (dhamma°).
:: Dhāraṇaka [derivation from dhāraṇa] 1. a debtor (see dhāreti 4) Jāt II 203; IV 45. 2. a mnemonicist Miln 79.
:: Dhāraṇatā (feminine) 1. wearing, being dressed with (= dhāraṇa 1) Miln 257. 2. mindfullness (= dhāraṇa 3) Cullaniddesa §628 = Dhammasaṅgani 14.
:: Dhāraṇā (feminine) [to dhāraṇa] 1. memory Miln 79. 2. the earth ("the upholder," cf. dharaṇī) Jāt VI 180.
:: Dhārā1 (feminine) [Sanskrit dhārā, from dhāvati 1] torrent, stream, flow, shower DN I 74 (sammā° an even or seasonable shower; Sumaṅgalavilāsinī I 218 = vuṭṭhi); II 15 (udakassa, streams); Jāt I 31; Paṭisambhidāmagga I 125 (udaka°); Peta Vatthu II 970 (sammā°); Vimāna Vatthu 4 (hiṅgulika°); Peta Vatthu Commentary 139; Dhp IV 15 (assu°); Saddhammopāyana 595 (vassa°).
:: Dhārā2 (feminine) [Sanskrit dhārā, from dhāvati 2] the edge of a weapon Jāt I 455; VI 449; Dhp 317; Sumaṅgalavilāsinī I 37. — (adjective) (—°) having a (sharp) edge Jāt I 414 (khura°) Miln 105 (sukhuma°); ekato°-ubhato° single- and double-edged Jāt I 73 (asi); IV 12 (sattha).
:: Dhāretar [agent noun to dhāreti 3] one who causes others to remember, an instructor, teacher (cf. dhāraṇaka) AN 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 DN I 166 (chavadussāni etc.); Vinaya I 16 = DN I 110 (telapajjotaṁ); DN 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 Iti 50, 53 (antimaṁ d.); Jāt 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" Miln 171. 2. to hold back, restrain Vinaya IV 261 (kathaṁ dhāretha how do you suppress or conceal pregnancy?); Dhp 222 (kodhaṁ). 3. to bear in mind, know by heart, understand: dhammaṁ to know the Dhamma AN III 176; tipiṭakaṁ Buddhavacanaṁ to know the 3 Piṭakas Miln 18. — DN II 2; past participle 41 (suṇāti, bhaṇati, dh. = remember). cf. upadhāreti. — With double accusative: to receive as to take = believe, to take for, consider as call: upāsakaṁ maṁ dhāretu Bhagavā "call me your disciple" Vinaya I 16 and passim; atthajālan ti pi naṁ dhārehi (call it ...) DN I 46; yathā pañhaṁ Bhagavā vyākaroti tathā naṁ dhareyyāsi (believe it) DN I 222; yathā na (atthaṁ) Gotamo vyākarissati tathā naṁ dhāressāma DN I 236; evaṁ maṁ dhārehi adhimuttacittaṁ (consider as Snp 1149 (= upalakkhehi Cullaniddesa §323). 4. to admit, allow, allow for, take up, support (a cause); to give, to owe DN I 125 (may allow), 126; AN II 69 (na kassa kiñci dh. pays no tribute); Miln 47 (atthaṁ).
:: Dhāreyya (neuter) [original gerund of dhāreti] the ceremony of being carried away, i.e. the marriage ceremony, marriage (cf. dhareyya under dharati) Theri 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) SN I 14; Snp 471; Iti 32, 40. — Jāt 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; Jāt I 185; II 247, 446; V 73; VI 555; Peta Vatthu I 118 (so read for dāta) = Peta Vatthu Commentary 59 (suhita titta); Miln 238, 249. — feminine abstract dhātatā satiation, fullness, satisfaction, in ati° Jāt II 293.
:: Dhātar [agent noun from dhṛ] upholder Jāt 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 DN II 19; MN I 395; II 97; Jāt I 57; III 391; Peta Vatthu Commentary 16, 176. In compounds dhāti°, viz. °cela swaddling cloth, baby's napkin SN I 205 = Jāt III 309.
:: Dhātu (feminine) [Sanskrit dhātu to dadhāti, Indo-Germanic °dhē, cf. Greek τίθημι ἀνή-θημα, Skt. 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), Skt. 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): DN I 215; II 294; III 228; SN I 15; II 169f., 224; IV 175, 195; AN II 165; III 243; Vibhaṅga 14, 72; Nettipakaraṇa 73. See discussion at Compendium 254f. — a definition of dhātu is to be found at Vism 485. — singly or in other combinations paṭhavī° SN II 174; tejo° SN I 144; DN III 227; the four plus ākāsa SN III 227, plus viññāna SN 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) Theri 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) SN 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. SN V 8; AN II 120; IV 202; Jāt I 55; Iti 38 (dve: see under Nibbāna); Miln 312. Also in the following connections: amata° Iti 62; bhū° the verbal root bhū Sumaṅgalavilāsinī I 229; ṭha pitāya dhātuyā "while the bodily element, i.e. vitality lasts" Miln 125; vaṇṇa° form, beauty SN 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 SN II 140f. Of these seperate sota° DN I 79; III 38; Vibhaṅga 334; dibbasota° SN II 121, 212; V 265, 304; AN 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° AN I 22; III 325; V 33; akusala° Vibhaṅga 363; avijjā° SN II 132; ābhā° SN II 150; ārambha° SN V 66, 104f.; AN I 4; II 338; ṭhiti° SN II 175; III 231; AN III 338; dhamma° SN II 56; nekkhamma° SN II 151; AN III 447; nissāraṇiyā dhātuyo (five) DN III 239; AN III 245, 290. See further SN I 134, 196; II 153, 248 (aniccā); III 231 (nirodha); IV 67; AN 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° AN I 223; III 447; Paṭisambhidāmagga I 137; Vibhaṅga 86, 363, 404f.; under rūpa°, arūpa°, nirodha° Iti 45. — as six (pathavī etc. + ākāsa° and viññāṇa°): DN III 247; AN I 175f.; MN III 31, 62, 240; Paṭisambhidāmagga I 136; Vibhaṅga 82f. — as seven (ābhā°, subha°, etc.): SN II 150. — 18: Paṭisambhidāmagga I 101, 137; II 230, Dhammasaṅgani 1333; Vibhaṅga 87f., 401f.; Vism 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 SN II 154f. (sattā sattehi saddhiṁ saṁsandanti etc.); Iti 70 (the same); SN III 65.
-kathā name of 3rd book of the Abhidhamma Vism 96; -kucchi womb Miln 176; -kusala skilled in the elements MN III 62; °kusalatā proficiency in the (eighteen) elements DN III 212; Dhammasaṅgani 1333; -ghara "house for a relic," adagoba Paramatthajotikā II 194; -cetiya a shrine over a relic Dhp III 29; -nānatta diversity of specific experience DN III 289; SN 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) Jāt 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°); Dhp I 89 (anatta mana°).
:: Dhātura (adjective —°) [= *dhātuya] in cha° consisting of six elements (purisa) MN III 239 (where āpodhātu omitted by mistake). See dhātu 2 c.
:: Dhāva [Sanskrit dhāva] running, racing MN I 446.
:: Dhāvana (neuter) [Sanskrit dhāvana] running, galloping Jāt II 431; Miln 351.
:: Dhāvati ￼ [Sanskrit dhāvati and dhāvate: A. to flow, run etc.; cf. Greek θέω (both meanings); as 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 Snp 939 (cf. Mahāniddesa 419); Dhp 344; Jāt I 308; VI 332; Mahāniddesa 405 = Cullaniddesa §304 III ; Peta Vatthu IV 161 = palāyati Peta Vatthu Commentary 2841; Dhp 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 Jāt I 152 (miga° hind); Vimāna Vatthu 806; Dhp I 170; 396; Peta Vatthu Commentary 112. In simile at Vism 313.
:: Dhenupa [dhenu + pa from pibati] a suckling calf MN I 79; Snp 26.
:: Dheyya (—°) [Sanskrit dheya, original gerund of dhā, see dahati1] 1. in the realm of, under the sway or power of: anañña° Jāt IV 110; kamma° AN IV 285; maccu° (q.v.) SN I 22; Snp 358, 1104; Theri 10 (= maccu ettha dhīyati Therīgāthā Commentary 13); māra° AN 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) SN V 217 (read dhītaṁ for dhītaṁ); Dhp 389 (dhī = garahāmi Dhp IV 148); Jāt I 507; Dhp I 179 (haṁdhī), 216 (varia lectio but text has haṁdi). An inorganic r replaces the sandhi-consonant in dhī-r-atthu jīvitaṁ Snp 440; cf. Thera 1150; dhi-r-atthu jātiyā Jāt 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 = Jāt II 140 = III 38.
:: Dhikkita (adjective) [Sanskrit dhikkṛta, of dhi1 + kata] reproached, reviled; used also medially: blaming, censuring, condemning Jāt I 155 (= garahitā commentary); also in Commentarial explanation of dhīra (= dhikkita-pāpa detesting evil) at Mahāniddesa 44 = Jāt II 140 = III 38 (cf. dhi2).
:: Dhiti (feminine) [Sanskrit dhṛti to dhṛ, see dharati] energy, courage, steadfastness, firm character, resolution. SN I 122, 215 = Snp 188 (cf. Paramatthajotikā II 237); Jāt I 266, 280; III 239; VI 373; Vibhaṅga 211; Dhammasaṅgani 13 (+ thāma), 22, 289, 571; Miln 23, 329; Saddhammopāyana 574. Equivalent to "wisdom" (cf. juti and jutimant and Skt. 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 AN I 25; Snp 462, 542; Thera 6; Jāt II 140; VI 286 (wise, cf. dhiti).
:: Dhīna see adhīna.
:: Dhīra (adjective) [combining in meaning 1. Skt. 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 DN II 128; SN I 24 (lokapariyāyaṁ aññāya nibbutā dh.), 122, 221; Snp 45, 235 (nibbanti dhīrā), 913 (vippamutto diṭṭhigatehi dh.), 1052; Iti 68 (°upasevanā, opposite bāla), 122 (Dhp sabbagantha-pamocano); Dhp 23, 28, 177 (opposite bāla); Thera 4; Theri 7 (dhammā = tejussadehi ariyamaggadhammehi Therīgāthā Commentary 13); Jāt III 396; V 116; Peta Vatthu II 16; II 945; Mahāniddesa 44, 55, 482; Cullaniddesa §324 (= jutimant); Miln 342; Paramatthajotikā I 194, 224, 230; Dhp 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 Skt. duhit°, although etymologically different] daughter Theri 336 (in faith); Jāt I 152, 253; VI 366; Peta Vatthu I 115; Dhp 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 Jāt I 207; Peta Vatthu Commentary 74. In compounds dhītu.
-kkama one who is desirous of a daughter Jāt VI 307 (= dhītu ￼ atthāya vicarati commentary; varia lectio dhītu-kāma); -dhītā granddaughter Peta Vatthu Commentary 16.
:: Dhītikā (feminine) [cf. dhītalikā] a doll Theri 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, Skt. 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 MN I 386; Snp 351, 786, 813, 834 (= dhutakilesa Paramatthajotikā II 542); Jāt 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 Dhp III 344 (dhonā vuccati cattāro paccayā, in commentary on atidhonacārin Dhp 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 DN I 6; aṭṭhi-dhovana Buddhaghosa at Sumaṅgalavilāsinī I 84; AN V 216 (see commentary Manorathapūraṇi V 71). 2. Surgical washing of a wound Jāt II 117. 3. In vaṁsadhopana, apparently a feat by acrobats Jāt IV 390. It is possible that the passage at DN I 6 really belongs here. See the note at DB I 9.
:: Dhopati [a variant of dhovati, taken as causative formation] to wash, cleanse DN I 93 (dhopetha, imperative; varia lectio dhovatha), 124 (dhopeyya; varia lectio dhoveyya).
:: Dhorayha [for *dhor-vayha = Skt. dhaurvahya, abstract from dhurvaha; may also directly correspond to the latter] "carrying a yoke," a beast of burden SN I 28; DN III 113 (purisa°); AN I 162.
-vata (neuter) the practice of carrying a burden, the state of a beast of burden, drudgery SN I 28; -sīla accustomed to the yoke, enduring; patient Dhp 208 (= dhuravahana-sīlatāya dh. Dhp III 272); -sīlin = °sīla Jāt 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° Miln 288.
:: Dhota [Sanskrit dhāuta, past participle of dhavati2, see dhovati] washed, bleached, clean Jāt I 62 (°saṅkha a bleached shell); II 275; Peta Vatthu Commentary 73 (°vattha), 116 (°hattha with clean hands), 274 (the same); Vism 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; SN IV 316 (bhaṇḍa°); AN I 132, 161, 277; Iti 111 (pādānaṁ); Jāt II 129; VI 365 (hattha°); Miln 11; Vism 343; Peta Vatthu Commentary 241 (hattha-pāda°); Dhp II 19 (pāda°); figurative (ariyaṁ) AN V 216.
:: Dhovati ￼ [Sanskrit dhāvati, see dhāvati] to rinse, wash, cleanse, purify Vinaya II 208, 210, 214; Snp page 104 (bhājanāni); Jāt I 8; V 297. — dhovi Jāt VI 366; Dhp III 207. gerund dhovitvā Jāt 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 Jāt I 266. — See also dhopati (*dhopeti).
:: Dhuma in °kaṭacchuka = druma° having a wooden spoon (see duma), cf. Marathi dhumārā? (Ed. in note) Dhp 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 SN I 156 (maccuno senaṁ); Thera 256 = Miln 245; dhunāti pāpake dhamme dumapattaṁ va māluto Thera 2; Jāt I 11 (verse 48); III 44 (hatthe dhuniṁsu, wrung their hands); Vimāna Vatthu 649 (= Vimāna Vatthu 278 misprint dhumanti); preterit adhosi [= Skt. adhauṣīt] Snp 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 Jāt I 192 (purima-sakaṭa°), 196; Cariyāpiṭaka II 8, 4. 2. (figurative) a burden, load, charge, office, responsibility Snp 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); Dhp II 97 (sama°); dve dhurāni two burdens (viz. gantha° and vipassanā, study and contemplation) Dhp I 7; IV 37; asamadhura Jāt I 193; VI 330. Three dhurā are enumerated at Jāt 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 AN I 71; II 148; III 65, 108, 179f.; a° SN 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 Jāt III 127 = IV 142; dh-vāta head wind Jāt I 100; ekaṁ dh.°ṁ nīharati to set aside a foremost part Sumaṅgalavilāsinī I 135. 4. the far end, either as top or beginning Jāt 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) Jāt I 8, 237; IV 243; Dhp III 414; -dhorayha a yoked ox SN I 173 = Snp 79 (viriyam me dh-dh°ṁ); Paramatthajotikā II 150; -nikkhepa the putting down of the yoke, the giving up of one's office Jāt III 243; Vism 413; -bhatta a meal where a monk is invited as leader of other monks who likewise take part in it Jāt I 449. varia lectio (for dhuva°); III 97 (varia lectio dhuva°); Vism 66; -yotta yoke-tie, i.e. the tie fastening the yoke to the neck of the ox Jāt I 192; VI 253; -vahana bearing a burden (cf. dhorayha) Dhp III 272; -vihāra a neighbouring monastery (cf. °gāma) Jāt I 23; IV 243; Dhp 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 Thera 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. Skt. dhuradhara] one who has or bears his yoke, patient, enduring SN I 214 = Snp 187 (cetasika-viriya-vasena anikkhittadhura Paramatthajotikā II 236).
:: Dhuta (and Dhūta) [cf. Skt. 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 DN I 5 it is used of a pain. At Snp 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. Vism 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 Vism 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 MN I 282, and examples of one or other of them are given at Vinaya III 15; Buddhavaṁsa I 59; Jāt III 342; IV 8; Miln 133, 348, 351; Vism 59 (°kathā), 65 (°cora), 72 (the same), 80 (definition); Paramatthajotikā II 494; Dhp I 68; II 32 (dhūtaṅga); IV 30. Mahāniddesa 188 says that eight of them are desirable; -dhara mindful of punctiliousness Miln 342 (āraññaka dh. jhāyin); -vata the vow to perform the dhutaṅgas Dhp VI 165; -vāda one who inculcates punctiliousness SN II 156; AN I 23; Miln 380; Vism 80; Therīgāthā Commentary 69; Dhp II 30; -vādin = °vāda Jāt 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 Skt. 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 (Snp 106; Jāt IV 255). — Vinaya II 277 (robber, highwayman); AN III 38 (a°); IV 288 (itthi°); Jāt 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) Jāt II 114 (°brāhmaṇī).
:: Dhuttaka = dhutta SN I 131; Theri 366 (= itthi-dhutta Therīgāthā Commentary 250); Dhp III 207; Dīpavaṁsa IX.19. — feminine dhuttikā always in combination with chinnikā (meretrix, q.v.) Vinaya III 128; Jāt II 114; Miln 122.
:: Dhuva (adjective) [Sanskrit dhruva, cf. Lithuanian drūta firm; Gothic triggws = Old High German triuwi (German treue, trost); as trēowe = English true, of Indo-Germanic °dheru, enlarged form of °dher, see dharati] stable, constant, permanent; fixed, regular, certain, sure DN I 18; SN I 142; IV 370; AN II 33; Jāt I 19; V 121 (°sassataṁ maraṇaṁ); III 325; Buddhavaṁsa II 82; Miln 114 (na tā nadiyo dh.-salilā). 334 (°phala); Vism 77; Sumaṅgalavilāsinī I 112 (maraṇaṁ apassinto dh.), 150 (= thāvara); Dhp III 170 (adhuvaṁ jīvitaṁ dhuvaṁ maraṇaṁ); Therīgāthā Commentary 241; Saddhammopāyana 331. — neuter permanence, stability MN I 326; Dhp 147. Also epithet of Nibbāna (see °gāmin). — neuter as adverb dhuvaṁ continuously, constantly, always Jāt II 24 = Miln 172; Peta Vatthu Commentary 207; certainly Jāt I 18, V 103. — adhuva (addhuva) changing, unstable, impermanent DN I 19 (anicca a. appāyuka); MN I 326; SN IV 302; Jāt I 393; III 19 (addhuva-sīla); Vimāna Vatthu 77.[BD: enduring]
-gāmin leading to permanence, i.e. Nibbāna SN 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 Dhp III 289; -paññatta (a) permanently appointed (seat) Vinaya IV 274; -bhatta a constant supply of food Vinaya I 25, 243; II 15 (°ika); Jāt 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 Jāt 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); MN I 220 (dh.°ṁ kattā); AN V 352 (the same); AN II 53; IV 72f.; V 347f.; Jāt III 401, 422 (tumhākaṁ ￼ dh.-kāle at the time when you will end in smoke, i.e. at your cremation); Dhp 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 Jāt I 216; -kālika (cf. above dh.-kāle) lasting till a person's cremation Vinaya II 172, 288; -ketu fire (literal whose sign is smoke) Jāt IV 26; V 63; -jāla a mass of smoke Jāt V 497; -netta a smoke-tube, i.e. a surgical instrument for sniffing up the smoke of medical drugs Vinaya I 204; II 120; Jāt IV 363; Therīgāthā Commentary 14; -sikhā fire (epithet of Agni; literally smoke-crested) Vimāna Vatthu 352 (sikha) = Vimāna Vatthu 161; Vism 416; also as sikhin Jāt VI 206.
:: Dhūmāyanā (feminine) smoking, smouldering MN 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 MN I 142 (varia lectio dhūpāyati); Peta Vatthu I 64 (pariḍayhati + dh. hadayaṁ); Dhp I 425 (akkhīni me dh. = I see almost nothing). Past participle dhūmāyita.
:: Dhūmāyitatta (neuter) [abstract to dhūmāyati] becoming like smoke, clouding over, obscuration SN III 124 (+ timirāyitattaṁ).
:: Dhūpa [Sanskrit dhūpa of Indo-Germanic °dhūp, enlarged from °dhū in dhunāti (q.v.)] incense Jāt I 51, 64, 290 (gandha°, dvandva, compound); III 144; VI 42; Peta Vatthu Commentary 141 (gandhapuppha°). dh°ṁ dadāti to incense (a room) Jāt I 399. Sometimes misspelled dhūma, e.g. Vimāna Vatthu 173 (gandhapuppha°).
:: Dhūpana (neuter) [Sanskrit dhūpana] incensing, fumigation; perfume, incense, spice Jāt 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; SN I 40 (dhūpāyita) = Thera 448; AN II 214f.; Jāt I 73; Miln 333 (sīlagandhena lokaṁ dh.); Dhp 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, as 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) DN I 82, 162; II 20 (yena sudaṁ samantā yojanaṁ passati divā c'evarattiñ ca); III 219; SN I 196; II 55f.; MN II 21; Iti 52; Theri 70; Paṭisambhidāmagga I 114; II 175; Vism 434; Saddhammopāyana 482; Peta Vatthu Commentary 5 (of Moggallāna); Tikapaṭṭhāna 278; Dukapaṭṭhāna 54. °sota the d.-ear, matching the d.-eye DN I 79, 154; Jāt V 456; also as sotadhātu AN I 255; MN II 19; DN III 38, 281; Vism 430. rūpa DN I 153. āyu, vaṇṇa etc. (see dasa ṭhānāni) AN I 115; III 33; IV 242; Peta Vatthu Commentary 9, 89. kāmā Snp 361; Dhp 187; Iti 94; also as kāmaguṇā AN V 273. Of food, drink, dress and other commodities: AN I 182; Jāt 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. SN I 105; DN III 146; Snp 176, 641; Dhp 236, 417; past participle 60; Vism 407 (definition), 423.
-osadha magical drugs Miln 283; -kāmā (plural) heavenly joys (see above) Jāt I 138 (opposite mānusakā); -cakkhuka endowed with the superhuman eye SN II 156; AN I 23, 25; -paṇṇākāra (dasavidha°) the (tenfold) heavenly gift (viz. āyu, vaṇṇa etc.: see ṭhāna) Dhp III 292; -bhāva divine condition or state Peta Vatthu Commentary 110; -yoga union with the gods SN I 60; -vihāra supreme condition of heart Miln 225; -sampatti heavenly bliss Jāt IV 3; Dhp 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 MN II 106 (akkhehi).
:: Dicchati [Sanskrit ditsati, desiderative from dadāti, base 4, q.v.] to wish to give, to be desirous of giving SN I 18, 20 (dicchare 3rd plural); Jāt IV 64.
:: Diddha [Sanskrit digdha to dih, see deha] smeared Jāt V 425f.; especially smeared with poison, poisoned Jāt IV 435 (sara, a poisoned arrow); perhaps to be read at Iti 68 for duṭṭha (scilicet sara) and at SN II 230 for diṭṭha. cf. san°.
:: Dighacchā (feminine) [= jighacchā] hunger AN II 117.
:: Dighañña (adjective) [for jighañña = Skt. jaghanya from jaṅghā] inferior, low, last, hindmost (i.e. westward) Jāt 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; Skt. 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 SN I 226 = Jāt 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. Skt. ṭiṭṭibha?] a kind of bird Jāt VI 538.
:: Dindima (neuter) [Sanskrit ḍiṇḍima, cf. dundubhi] a musical instrument, a small drum Jāt 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: DN I 55 (n'atthi dinnaṁ the heretic view of the uselessness of almsgiving); Jāt I 291; II 128; Snp 191, 227, 240; Dhp 356; Peta Vatthu Commentary 68 (given in marriage). Used as finite tense frequent, e.g. Jāt I 151, 152; VI 366. — adinna: MN I 39, 404; Snp 119 (theyyā adinnaṁ ādiyati), 156, 395, 400, 633; Peta Vatthu Commentary 33 etc.
-ādāyin taking (only) what is given DN I 4; Sumaṅgalavilāsinī I 72; -dāna almsgiving Jāt III 52; Dhp I 396; -dāyin giving alms, liberal, munificent DN III 191.
:: Dinnaka an adopted son, in enumeration of four kinds of sons (atraja, khettaja, antevāsika, d.) Cullaniddesa §448; Jāt I 135 (= posāvanatthāya dinna).
:: Diṇṇa [Sanskrit dīrṇa, past participle of dṛ, dṛṇāti, see darī] broken, split, undone, torn, as negative adiṇṇa unbroken DN I 115 (so read for ādina-khattiya-kula; varia lectio abhinna°); SN 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 Jāt 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 Dhp 42, 162; Jāt III 357; IV 217; V 453; Thera 874-876; cf. Ps.B., 323, note 1.
:: Disatā1 (feminine) [Sanskrit diśatā, see disā] direction, quarter, region, part of the world Jāt 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 Jāt 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, as 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 SN I 217 (varaṁ disā to be read for disaṁ; cf. Skt. 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 SN 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 SN III 124 e.g.; also called paṭidisā DN III 176), making in all six directions: DN III 188f. as a rule, however, the circle is completed by the four anudisā (intermediate points; sometimes as vidisā: SN I 224; III 239; DN 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: Snp 719, 1122 (disā catasso vidisā catasso uddhaṁ adho: dasa disā imāyo); Theri 487; Paṭisambhidāmagga II 131; Cullaniddesa §239 (see also cātuddisa in this sense); Peta Vatthu I 111; II 110; Vism 408. sabbā (all) is often substituted for 10: SN I 75; DN 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 SN I 122; III 124. In other combinations as six abbreviated for ten; four disā plus uddhaṁ and anudisaṁ at DN I 222 = AN III 368; four d. + uddhaṁ adho and anudisaṁ at SN I 122; III 124; AN 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. DN 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 MN 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; SN I 33 (abhayā), 234 (puthu°); III 106; V 216; DN III 197f.; Iti 103; Thera 874; Vimāna Vatthu 416 (disāsu vissutā). — disaṁ kurute to run away Jāt V 340. diso disaṁ (often spelled disodisaṁ) in all directions (literally from region to region) DN III 200; Jāt III 491; Thera 615; Buddhavaṁsa II 50; Peta Vatthu III 16; Miln 398. But at Dhp 42 to disa (enemy), cf. Dhp 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) Jāt III 126, 267; -kusala one who knows the directions Vinaya II 217; -cakkhuka "seeing" (i.e. wise) in all directions Jāt III 344; -ḍāha "sky-glow," unusual redness of the horizon as if on fire, polar light (?) or zodiacal light (?) DN I 10; Jāt I 374: VI 476; Miln 178; Sumaṅgalavilāsinī I 95; cf. BHS diśodāha Avadāna-śataka II 198; -pati (disampati) a king SN I 86; Jāt VI 45; -pāmokkha world-famed Jāt 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 Dhp III 176; -vāsin = °vāsika Dhp 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 Thera 198; Jāt II 432; III 256 = 485; V 17, 232; VI 90, 114.
:: Diṭṭha1 [Sanskrit dṛṣṭa, past participle of *dassati] 1. seen; a° not seen DN I 222 (a° + avedita asacchikata); MN I 3f. (diṭṭhaṁ diṭṭhato sañjānāti); Snp 147 (diṭṭhā vā ye vā addiṭṭhā), 995 (na me diṭṭho ito pubbe na ssuto ... Satthā); Jāt II 154; III 278; Peta Vatthu I 23 (sāmaṁ d. = seen by yourself); 33 (the same). — neuter diṭṭhaṁ a vision Jāt 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 Snp 778, 812, 897, 1079; Peta Vatthu IV 13; diṭṭha suta muta (see Cullaniddesa §298 for detail and cf. diṭṭhiyā sutiyā ñāṇena) Snp 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 Snp 1122 in "yaṁ sadevakassa lokassa ditṭha suta muta viññāta sabbaṁ taṁ Tathāgatena abhisambuddhaṁ" of the cognitive powers of the Tathāgata DN III 134 = Cullaniddesa §276 = Iti 121; DN III 232; Snp 1086, 1122. 2. known, understood MN I 486; Snp 761; diṭṭha pañha a problem or question solved Jāt 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; DN III 222f.; AN I 249; II 61; Cullaniddesa §297 (= ñāta-dhamma); Sumaṅgalavilāsinī I 278; Saddhammopāyana 470. — °abhinibbuta attained to Nibbāna in this birth AN I 142; Snp 1087 (see Nibbāna); °Nibbāna earthly name DN I 36; Sumaṅgalavilāsinī I 121; °sukha vihāra (and °in) happy condition (or faring well) in this world Vinaya II 188; MN I 40, 331, 459; SN II 239; Dhammasaṅgani 577, 1283; as 296; °vedanīya to be perceived in this condition AN I 249, 251; Peta Vatthu Commentary 145. — Frequently in locative diṭṭhe dhamme (in this world) Iti 17 (attha, past participle samparāyika attha), or diṭṭhe va dhamme (already or even in the present existence) DN I 156, 167, 177, 196; III 108; MN I 341f., 485; II 94, 103; AN II 155, 167; III 429; Snp 141, 343, 1053; Iti 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; DN III 130; AN I 47, 98; Cullaniddesa §26; Iti 16; Vimāna Vatthu 149; Peta Vatthu Commentary 131, etc.
-ānugati imitation of what one sees, emulation, competition SN II 203; MN I 16; AN I 126; III 108, 251, 422; Pug 33; Dhp 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 AN IV 103; -maṅgalika (adjective) of puccha, a question concerning visible omens. Jāt IV 390; as °ikā (feminine) proper name at Jāt 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 Jāt I 280; cf. Skt. dviṣat. — (adjective) poisoned, in diṭṭha gatena sallena with a p. arrow SN II 230; misreading for diddh'-agadena, q.v. The commentary has diddha gatena with varia lectio dibba-gadena.
:: Diṭṭhaka (adjective) [= diṭṭha1] seen, visible, apparent Dhp II 53, 90.
:: Diṭṭhā (indeclinable) [Sanskrit dṛṣṭyā, instrumental of diṭṭhi] exclamation of joy, hurrah! DN III 73; Jāt 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° (AN IV 172) and pāpikā d. (opposite bhaddikā: AN V 212f.; Iti 26): Vinaya I 98, 323; Dhp 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; SN II 17; V 11, 14, 30f., 458f., MN I 315; II 12, 29, 87; III 72; Cullaniddesa §485; Vibhaṅga 104f. See magga. — ujukā d. SN V 143, 165; ujugatā d. MN I 46f. (β) micchā-diṭṭhi wrong theory, false doctrine SN I 145; II 153 (caused by avijjā); MN III 71; Dhp 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 SN III 208; IV 349; aññaṁ aññena SN III 211; antaggāhikā AN I 154; II 240; III 130; antānantikā DN I 22f. SN III 214, 258f.; assāda° AN III 447; ahetukavādā SN III 210; ucchedavādā DN I 34; SN II 20; III 99; 110f.; bhava° SN III 93; MN I 65; AN I 83; sakkāya° AN III 438; V 144; Snp 231 (cf. Paramatthajotikā I 188); Cullaniddesa §271 III b (twenty-fold, as diṭṭhilepa); sassatavādā DN I 13; SN II 20; III 98, 213f., 258f. (c) Various theories and doctrines are mentioned and discussed at: Vinaya I 115; SN I 133; II 61f., 75f., 222; III 215f., 258f.; IV 286; V 448 (= DN I 31); DN III 13f., 45, 246, 267; MN I 40; AN I 32; II 252f.; III 132, 289, 349; Theri 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 Vism 511 (sakkāya°, uccheda°, sassata°, akiriya°); five Vibhaṅga 378; six at MN 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 SN IV 319 = DN III 13, 15; combined with (and opposed to) sīla (as pāpaka and bhaddaka) at Iti 26, 27. — diṭṭhiṁ āsevati to hold a view MN I 323; °ṁ bhindati to give up a view Jāt I 273; Dāṭhāvaṁsa II 58.
-ānugati a sign of speculation Vinaya II 108; SN II 203; past participle 33; -ānusaya inclination to speculation DN III 254, 282; SN V 60; AN 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° DN III 230; Dhammasaṅgani 1215, 1536; -ogha the flood of false doctrine, in set of four oghas as under °āsava DN 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. MN I 8; Cullaniddesa §271 III b. Of these sophistical speculations 2 are mentioned at Iti 43, Paṭisambhidāmagga I 129; 6 at Paṭisambhidāmagga I 130; 62 (the usual number, expressing "great and small" sets, cf. dvi aII) at DN I 12-39 (in detail); SN IV 286; Paṭisambhidāmagga I 130; Cullaniddesa §271 III b; Nettipakaraṇa 96, 112, 160. Vinaya I 49; DN I 162, 224, 226; SN I 135, 142; II 230; III 109, 258f. (aneka-vihitāni); IV 286 (the same); MN I 8, 176, 256f. (pāpaka), 326 (the same), 426f.; AN IV 68; V 72f., 194 (pāpaka); Snp 649, 834, 913; past participle 15; Dhammasaṅgani 277, 339, 392, 505; Vism 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 DN I 46; Sumaṅgalavilāsinī I 129; -ṭṭhāna a tenet of speculative philosophy DN I 16; MN I 136; AN V 198; Paṭisambhidāmagga I 138 (eight); Miln 332; Sumaṅgalavilāsinī I 107; -nijjhānakkhanti forbearance with wrong views SN II 115; IV 139; AN I 189f.; II 191; Cullaniddesa §151; -nipāta a glance Vimāna Vatthu 279; -nissaya the foundation of speculation MN I 137; DN II 137f.; -pakkha the side or party of sophists Nettipakaraṇa 53, 88, 160; -paṭilābha the attainment of speculation MN III 46; -paṭivedha = preceding DN III 253; -patta one who has formed (a right or wrong) view DN III 105, 254; MN I 439; AN 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; DN III 213; AN I 95, 268; past participle 21; Dhammasaṅgani 1362; Vibhaṅga 361; -vipallāsa contortion of views AN II 52; -visaṁyoga disconnection with false doctrine DN III 230, 276; -visuddhi beauty of right theory AN I 95; MN I 147f.; DN III 214, 288; -visūka (neuter) the discord or disunion (literally the going into parties) of theories, the (?) puppet-show of opinion MN I 8, 486; Snp 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) DN III 235; Cullaniddesa §304; -saṁyojana the fetter or bond of empty speculation (cf. °anusaya) DN III 254; AN IV 7f.; -saṅghāta the weft or tangle of wrong views (cf. °gaṇṭhi) Mahāniddesa 343; Cullaniddesa §503; -samudaya the origin of wrong views AN IV 68; -sampadā success in theory, blessing of right views, attainment of truth DN III 213; 235 (opposite °vipatti), SN V 30f.; AN I 95, 269; III 438; IV 238; past participle 25; Dhammasaṅgani 1364; Vimāna Vatthu 297; -sampanna endowed with right views SN II 43, 58, 80; V 11; AN III 438f.; IV 394; Vibhaṅga 366; DB iii 206, note 10; -sārin (adjective) following wrong views Snp 911.
:: Diṭṭhika (adjective) (—°) seeing, one who regards; one who has a view MN III 24 (āga mana° one who views the arrival, i.e. of guests); SN II 168f. (sammā° and micchā° holding right and wrong theories); DN 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°) Miln 257.
:: Diva [Sanskrit diva (neuter), weak base di° (div) of strong form di°e (see deva) to *dei̯eṷo to shine; cf. Skt. dyo heaven, divā adverb by day; Latin biduum (bi-divom) two days] (a) heaven Jāt IV 134 (°ṁ agā); V 123 (°ṁ patta); Peta Vatthu Commentary 74 (°ṁ gata). (b) day Snp 507 (rattindivaṁ night and day); Vimāna Vatthu 247 (rattindiva one night and one day, i.e. 24 hrs.); Dhp 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 Jāt IV 118 (cf. divasa°)
:: Divasa ￼ (m; neuter only in expression satta divasāni seven days or a week Jāt IV 139; Miln 15) [Sanskrit divasa; see diva] a day AN I 206 (°ṁ atināmeti); Jāt 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 AN III 304 = IV 317; Jāt I 279; II 2; Dhp III 173 (taṁ d. that day); eka° one day Jāt I 58; III 26; Peta Vatthu Commentary 33, 67. — genitive divasassa (day) by day SN II 95 (rattiyā ca d. ca); Jāt V 162; Sumaṅgalavilāsinī I 133. — instrumental divasā day by day Jāt IV 310; divasena (eka°) on the same day Jāt I 59; sudivasena on a lucky day Jāt IV 210. — locative divase on a day: eka° Jāt III 391; jāta° on his birthday Jāt III 391; IV 138; dutiya° the next day Peta Vatthu Commentary 12, 13, 17, 31, 80 etc.; puna° the same Jāt I 278; Peta Vatthu Commentary 19, 38; sattame d. on the 7th day Snp 983; Miln 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 Jāt I 87; Peta Vatthu Commentary 3. Ablative divasato from the day (—°) Jāt 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 Miln 18 (°ena); Peta Vatthu Commentary 152 (°ṁ), 206 (°e = divā); -santatta heated the livelong day SN I 169; MN I 453; AN IV 70, cf. Vinaya I 225; Miln 325; cf. diva°
:: Divā (adverb) [Vedic divā, cf. diva] by day SN I 183; MN I 125; Dhp 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 SN I 47; divā c'evarattiñ ca DN II 20; rattim pi divā pi Jāt II 133; divā caratto ca SN I 33; Snp 223; Dhp 296; Vimāna Vatthu 314; Vimāna Vatthu 128. — divātaraṁ (comparative adverb) later on in the day MN I 125; Jāt III 48, 498. — atidivā too late SN I 200; AN 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; SN I 89, 91, 97; AN V 185; MN II 100, 112; Jāt II 1; VI 31; Dhp II 8; Vimāna Vatthu 239, 242; -vihāra the day-rest, i.e. rest during the heat of the day Vinaya I 28, SN I 129, 132, 146, 193 = Thera 1241; Snp 679; -saññā consciousness by day, daily with DN III 223 = AN II 45; -seyyā = °vihāra DN 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 Snp 153 (cf. Paramatthajotikā II 219 under divi°), 524 (+ mānusaka); Jāt VI 172. — (neuter) the divinity, a divine being (= devatā) Jāt 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 DN I 17; MN I 429; SN I 104 (°ṁ addhānaṁ); Snp 146, 633 (opposite rassa); Dhp 60, 409; Peta Vatthu I 1011 (°ṁ antaraṁ all the time); II 955 (the same); Thera 646 (°m-antare); Dhammasaṅgani 617; Paramatthajotikā I 245; Peta Vatthu Commentary 27, 28, 33, 46. See definition at Vism 272. — dīghato lengthways Jāt VI 185; dīghaso in length Vinaya IV 279; atidīgha too long Vinaya IV 7, 8. 2. (masculine) a snake (cf. Mahāvastu II 45 dīrghaka) Jāt I 324; II 145; IV 330. 3. Name of the Dīgha Nikāya ("the long collection") Vism 96.
-aṅgulin having long fingers (the 4th of the marks of a Mahāpurisa) DN II 17; III 143, 150; -antara corridor Jāt VI 349; -āyu long-lived (opposite appāyu) DN I 18; Jāt V 71. Also as °ka DN III 150; Sumaṅgalavilāsinī I 135; Saddhammopāyana 511; °āvu = °āyu in the meaning of āyasmant (q.v.) Jāt V 120; -jāti (feminine) a being of the snake kind, a snake Dhp III 322; also as °ka at Jāt II 145; III 250; IV 333; V 449; Sumaṅgalavilāsinī I 252; -dasa having long fringes DN I 7; -dassin [Sanskrit dīrghadarśin] far-seeing (= sabba-dassāvin) Peta Vatthu Commentary 196; -nāsika having a long nose Vism 283; -bhāṇaka a repeater or expounder of the Dīgha Nikāya Jāt I 59; Vism 36, 266, 286; Sumaṅgalavilāsinī I 15, 131; -rattaṁ (adverb) [Sanskrit dīrgharātraṁ, see Indexes to Avś; Divyāvadāna and Lal; otherwise dīrgha-kālaṁ] a long time DN I 17, 206; AN V 194; Snp 649; Iti 8; Jāt I 12, 72; Peta Vatthu I 44; II 1311 (°rattāya = °rattaṁ Peta Vatthu Commentary 165); past participle 15; Dhp IV 24; -loma long-haired Vinaya III 129; also as °ka at Jāt I 484, feminine °ikā SN II 228; -sotthiya (neuter) long welfare or prosperity Dhp II 227.
:: Dīghatta (neuter) [Sanskrit dīrghatvam] length AN I 54.
:: Dīna (adjective) [Sanskrit dīna] poor, miserable, wretched; base, mean, low DN II 202 (?) (°māna; varia lectio ninnamāna); Jāt V 448; VI 375; Peta Vatthu II 82 (= adānajjhāsaya Peta Vatthu Commentary 107); IV 81; Miln 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 Jāt II 104 (°ṁ jāleti to light a l.); Dhp II 49 (the same), 94 (the same) -acci the flame of a lamp Therīgāthā Commentary 154; -āloka light of a l. Jāt I 266; VI 391; Dhp I 359; Vimāna Vatthu 51; — (°ṁ)kara making light, shining, illuminating Cullaniddesa §399 (= pabhaṁ kara Snp 1136; but cf. Dhp 236 under dīpa 2); Vism 203; -tittira a decoy partridge (cf. dīpaka°) Jāt III 64; -rukkha literally lamp-tree, the stand of a lamp, candlestick Dhp IV 120; -sikhā the flame (literal crest) of a l. Vism 171; Dhp 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: SN V 219; Jāt III 187; Vimāna Vatthu 19; Mahāvaṁsa 7, 7, 41. — continent: cattāro mahādīpā SN 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): SN III 42 (atta° + attasaraṇa etc., not with SN Index to dīpa1); V 154, 162 (the same) IV 315 (maṁ°, not to dīpa1), 372; AN I 55f. (+ tāṇa etc.); Snp 501 (atta° self-reliant, self-supported, not with Fausbøll to dīpa1), 1092, 1094, 1145 (= Satthā); Cullaniddesa §303; Dhp 236 (°ṁ karohi = patiṭṭhā Peta Vatthu Commentary 87); Peta Vatthu III 19 (the same Peta Vatthu Commentary 174); Jāt V 501 = VI 375 (dīpañ ca parāyaṇaṁ); Miln 84, 257 (dhamma-dīpa, Arahantship).
-ālaya resting place Jāt VI 432; -gabbhaka same Jāt VI 459, 460.
:: Dīpa3 [cf. Skt. dvīpa tiger's skin] a car covered with a panther's skin Jāt I 259; V 259 = VI 48.
:: Dīpaka1 (= dīpa1) (a) feminine dīpikā a lamp, in daṇḍa° a torch Dhp I 220, 399, (b) (—°) an image of, having the appearance of, sham etc.; in
-kakkara a decoy partridge Jāt II 161; -tittira same Jāt III 358; -pakkhin a decoy bird Jāt V 376; -miga a d. Antelope Jāt V 376.
:: Dīpaka2 (= dīpa2) a (little) island Jāt 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 AN V 73f.; Dhp 363; Miln 40; Peta Vatthu Commentary 94, 95, 102, 104 etc.; Saddhammopāyana 49, 349. cf. ā°.
:: Dīpika [from dīpin] a panther Jāt III 480.
:: Dīpin [Sanskrit dvīpin] a panther, leopard, tiger Vinaya I 186 dīpicamma a leopard skin = Skt. dvīpicarman); AN III 101; Jāt I 342; II 44, 110; IV 475; V 408; VI 538. dīpi-rājā king of the panthers Vism 270. — feminine dīpinī Miln 363, 368; Dhp I 48.
:: Dīpita [past participle of dīpeti] explained Vism 33.
:: Dīpitar [agent noun from dīpeti] one who illumines Vism 211.
:: Dobbhagga (neuter) [Sanskrit daurbhāgya from duḥ + bhāga] ill luck, misfortune Vinaya IV 277; Dhp 281 (text: °dobhagga).
:: Dobha [see dubbha] fraud, cheating DN II 243 (varia lectio dobbha = dubbha).
:: Doha1 [Sanskrit doha and dogha] milking, milk Jāt V 63, 433.
:: Doha2 (adjective) [Sanskrit droha] injuring (—°) Sumaṅgalavilāsinī I 296.
:: Dohaka [Sanskrit doha] a milk-pail Jāt 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 Jāt III 28, 333; Dhp I 350; II 139. (b) intense longing, strong desire, craving in general Jāt II 159, 433; V 40, 41; VI 263, 308; Dhp II 86 (dhammika d.).
:: Dohaḷāyati [denominative from dohaḷa] to have cravings (of a woman in pregnancy) Jāt VI 263.
:: Dohaḷinī (adjective-feminine) a woman in pregnancy having cravings; a pregnant woman in general Jāt II 395, 435; III 27; IV 334; V 330 (= gabbhinī); VI 270, 326, 484; Dhp III 95.
:: Dohati [Sanskrit dogdhi, to which probably duhitṛ daughter: see under dhītā and cf. dhenu] to milk. — present 1 plural dohāma and duhāma Jāt V 105; preterit 1 plural duhāmase ibid.; potential duhe Jāt VI 211; gerund duhitvā Paramatthajotikā II 27; past participle duddha (q.v.) — passive duyhati SN I 174 (so read for duhanti); Jāt V 307; present participle duyhamāna Miln 41. — See also dūhana, doha1, dohin.
:: Dohin (adjective/noun) one who milks, milking MN I 220f. = AN V 347f. (anavasesa° milking out fully). [BD]: anavasesa° milking dry
:: Dolā (feminine) [Sanskrit dolā, °del as in as tealtian = English tilt, adjective tealt unstable = Skt. dulā iṣṭakā an unstable woman] a swing Jāt IV 283; VI 341; Vism 280 (in simile).
:: Dolāyati [denominative of dolā] to swing, to move to and fro Jāt II 385.
:: Domanassa (neuter) [Sanskrit daurmanasya, duḥ + manas] distress, dejectedness, melancholy, grief. As mental pain (cetasikaṁ asātaṁ cet. dukkhaṁ SN V 209 = Cullaniddesa §312; cf. DN 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 Vism 461, 504. The frequent combination dukkha-domanassa refers to an unpleasant state of mind and body (see dukkha B III. 1 b; e.g. SN IV 198; V 141; MN II 64; AN I 157; Iti 89 etc.), the contrary of somanassaṁ with which dom- is combined to denote "happiness and unhappiness," joy and dejection, e.g. DN III 270; MN II 16; AN I 163; Snp 67 (see somanassa). — Vinaya I 34; DN II 278, 306; SN IV 104, 188; V 349, 451; MN I 48, 65, 313, 340; II 51; III 218; AN I 39 (abhijjhā° covetousness and dejection, see abhijjhā); II 5, 149f.; III 99, 207; V 216f.; Snp 592, 1106; past participle 20, 59; Nettipakaraṇa 12, 29 (citta-sampīḷanaṁ d.) 53, Dhammasaṅgani 413, 421, 1389; Vibhaṅga 15, 54, 71, 138f.; Dhp I 121.
-indriya the faculty or disposition to feel grief DN III 239 (+ som°); SN V 209f.; -upavicāra discrimination of that which gives distress of mind DN III 245; -patta dejected, disappointed Jāt II 155. [BD: misery]
:: Donī1 (feminine) [Sanskrit droṇī, see doṇa] 1. A (wooden) trough, a vat, tub SN II 259; AN I 253; V 323; Jāt I 450; Miln 56. — tela° an oil vat AN 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"] Jāt IV 163 (= gambhīrā mahānāvā page 164); Peta Vatthu Commentary 189. 3. a hollow, dug in the ground Miln 397. 4. the body of a lute, the sounding-board (?)] I 450; Miln 53; Vimāna Vatthu 281.
:: Doṇa [Sanskrit droṇa (neuter) connected with *dereṷo tree, wood, wooden, see dabbi and dāru and cf. Skt. 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 Dhp III 264; IV 15. At Jāt II 367 doṇa is used elliptically for doṇamāpaka (see below).
-pāka of which a d. full is cooked, a doṇa measure of food SN I 81; Dhp II 8; -māpaka (mahāmatta) (a higher official) supervising the measuring of the doṇa-revenue (of rice) Jāt II 367, 378, 381; Dhp IV 88; -mita a d. measure full DN I 54; MN 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 Miln 360; tiṇa° spoilt by weeds Dhp 356; Peta Vatthu Commentary 7; visa° ill effect of poison Thera 758, 768; sneha° blemish of sensual affection Snp 66. Four kasiṇa-dosā at Vism 123; eighteen making a Vihāra unsuitable at Vism 118f. — Jāt II 417; III 104; Miln 330 (sabba-d.-virahita faultless); Sumaṅgalavilāsinī I 37, 141. — plural dosā the (three) morbid affections, or disorder of the (3) humours Miln 43; adjective with disturbed humours Miln 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 Vism 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 as dosa = dubbalakodha; paṭigha = balavakodha. — In combination lobha d. moha e.g. SN I 98; MN I 47, 489; AN I 134, 201; II 191; III 338; Iti 45 (tīṇi a kusalamūlāni). With rāga and moha: Dhp 20; Iti 2 = 6; with rāga and avijjā; Iti 57; rāga and māna Snp 270, 631 etc. — See for reference: Vinaya I 183; DN III 146, 159, 182, 214, 270; SN I 13, 15, 70; V 34f.; MN I 15, 96f., 250f., 305; AN I 187; II 172, 203; III 181; Snp 506; Iti 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 as eight purisa-dosā Vibhaṅga 387; khila, nīgha, mala SN V 57; agati (4 agati-ga manāni: chanda, d. moha, bhaya) DN III 228, cf. 133, 182; ajjhattaṁ AN III 357f.; its relation to kamma AN I 134; III 338; V 262; to ariya-magga SN V 5, 8. — sadosa corrupted, depraved, wicked DN I 80; AN I 112; adosa absence of illwill, adjective kind, friendly, sympathetic AN 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 DN III 217; SN IV 19f.; Iti 92 (+ rāgaggi moh°); Jāt I 61; -antara (adjective) bearing anger, intending evil in one's heart Vinaya II 249; DN III 237; MN I 123; AN 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 SN III 160, 191; IV 250; V 8; Vibhaṅga 73, 89; -gata = dosa (+ paṭigha) SN IV 71; -garu full of anger SN I 24; -dosa (dosa1) spoilt by anger Dhp 357; -saññita connected with ill-will Iti 78; -sama like anger Dhp 202; -hetuka caused by evil intention or depravity AN V 261 (pāṇātipāta).
:: Dosaniya Dosanīya and Dosaneyya (adjective) [gerundive-formation either to dosa1 or dosa2, but more likely = Skt. dūṣaṇīya = dūṣya (see dussa2 and dussati) influenced by dveṣaṇīya] corruptible; polluting, defiling; hateful, sinful SN IV 307; AN II 120; Iti 84 (where AN 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 Jāt VI 386.
:: Dosin (adjective) [to dosa2] angry Jāt 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" DN I 47; I 509; Jāt V 262; Miln 5, 19 etc. Explained in popular fashion by Buddhaghosa as "dosapagatā" ratti Sumaṅgalavilāsinī I 141.
-puṇṇamāsī a clear, full moon night Thera 306, 1119; -mukha the face of a clear night Jāt VI 223.
:: Dovacassa (neuter) [contamination of Skt. °daurvacasya evil speech and *daurvratya disobedience, defiance] unruliness, indocility, bad conduct, fractiousness SN II 204f. (°karaṇā dhammā); MN I 95 (the same specified); AN II 147; III 178; Nettipakaraṇa 40, 127.
:: Dovacassatā (feminine) [2nd abstract of dovacassa] unruliness, contumacy, stubbornness, obstinacy AN I 83, III 310, 448; V 146f.; DN 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. Skt. dauvārika, see dvāra] gatekeeper, janitor Vinaya I 269; DN II 83; III 64f., 100; SN IV 194; MN I 380f.; AN IV 107, 110; V 194; Jāt II 132; IV 382 (two by name, viz. Upajotiya and Bhaṇḍa-kucchi), 447; VI 367; Miln 234, 332; Vism 281; Saddhammopāyana 356.
:: Dovila (adjective) [Sanskrit?] being in the state of fructification, budding Jāt VI 529 (cf. page 530); Miln 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) Dhp II 6, 10 = Peta Vatthu Commentary 280, cf. Jāt III 47; Buddhaghosa's explanation of the syllable see at Vism 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 SN I 225; Snp 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 (= Iti 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); SN I 225 (adubbhāya trustily); Jāt I 180 (the same as adūbhāya); spelled wrongly adrūbhaka (for adubbhaka, with varia lectio adrabhaka in explanation of adubbha-pāṇin) at Jāt VI 311. Note: dabhāya (dative) is also used in Skt. in sense of an adverb or infinitive, which confirms the etymology of the word. cf. dobha.
:: Dubbhaka (adjective) [Sanskrit dambhaka] perfidious, insidious, treacherous Thera 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 Skt. 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 Jāt V 245; VI 491, or with locative Jāt I 267; III 212) SN I 85 (present participle adubbhanto), 225; Iti 86 (dubbhe = dusseyya commentary) = Vinaya II 203 (where dubbho); Thera 1129; Jāt II 125; IV 261; V 487, 503. — present participle also dūbhato Jāt IV 261; gerund dubbhitvā Jāt IV 79; gerundive dubbheyya (varia lectio dūbheyya) to be punished Jāt V 71. cf. pa°.
:: Dubbhaya = dubbhaka, SN 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 Jāt IV 41; Peta Vatthu II 98 (mitta°); Dhp 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 Thera 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) Snp 517, 526, 1007, 1125; Jāt III 442; VI 110.
:: Duddabha see daddabha.
:: Duddaso [DPL] (adjective), difficult to see; difficult to perceive or understand; ugly. Dhp 45, 185; Gogerly Everse 6; Ab. 998,Snp1.6.1
:: Duddha (Sanskrit dugdha, past participle of duh, see dohati] milked, drawn Snp 18 (duddha-khīra = gāvo duhitvā gahitakhīra Paramatthajotikā II 27); MN 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 = MN I 171 (dundubhi at the latter passage); Peta Vatthu Commentary 189 (varia lectio for dundubhi).
:: Dugga [du + ga] a difficult road Dhp 327; Peta Vatthu II 78. dugge saṅka manāni passages over difficult roads, usually combined with papā (watershed) SN I 100; Vimāna Vatthu 5222; Peta Vatthu II 925. duggando, duggandhaṁ has an ill smell (Woodward: AN 1.328-332); "foul smelling" Bhikkhu Bodhi)
:: Duha (adjective—°.) [Sanskrit duh and duha; see dohati] milking; yielding, granting, bestowing: kāma° giving pleasures Jāt 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 Skt. 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 DN I 135; Sumaṅgalavilāsinī I 296. — (neuter) waylaying, robbery (pantha°) Jāt II 281 (text dūhana), 388 (text: panthadūbhana, vv.ll. duhana and dūhana); as 220. — cf. maggadūsin.
:: Duhati (to milk) see dohati.
:: Duhitika (adjective) [cf. Skt. druha, from druhyati] infested with robbers, beset with dangers SN 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 SN 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; Vism 11f. and in titles of books "in pairs, on pairs," e.g. Dukapaṭṭhāna; or chapters, e.g. Jāt II 1 (°nipāta).
:: Dukkha (adjective/noun) [SUTTA SEARCH] [GLOSSOLOGY] [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 Vism 494) explains dukkha as du + kha, where du = du1 and kha = ākāsa. See also definition at Vism 461.] A. (adjective) unpleasant, painful, causing misery (opposite sukha pleasant) Vinaya I 34; Dhp 117. Literally of vedanā (sensation) MN I 59 (°ṁ vedanaṁ vediyamāna, see also below B III 1 e); AN II 116 = MN I 10 (sarīrikāhi vedanāhi dukkhāhi). Figurative (fraught with pain, entailing sorrow or trouble) of kāmā DN I 36 (= paṭipīḷan-aṭṭhena Sumaṅgalavilāsinī I 121); Dhp 186 (= bahudukkha Dhp III 240); of jāti MN I 185 (cf. ariyasacca, below B I); in combination dukkhā paṭipadā dandhābhiññā DN III 106; Dhammasaṅgani 176; Nettipakaraṇa 7, 112f., cf. AN II 149f. ekanta°, very painful, giving much pain SN II 173; III 69. dukkhaṁ (adverb) with difficulty, hardly Jāt I 215. B. (neuter; but plural also dukkhā, e.g. SN I 23; Snp 728; Dhp 202, 203, 221. Spelling dukha (after sukha) at Dhp 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. SN 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 = SN V 421 (with addition of soka-parideva ..., etc. [see below] in some mss). Comments on this passage, or part of it, occur SN III 158, 159; with explanation of each term (+ soka) DN I 189; III 136, 277; MN I 185; AN I 107; Snp page 140; Cullaniddesa under saṅkhārā; Iti 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; DN III 227; Cullaniddesa §304 II b; as āsavānaṁ khaya-ñāṇa at DN I 83; Vinaya III 5; as sacca No. 1 + paṭicca-samuppāda at AN I 176f. (+ soka°); in a slightly different version of No. 1 (leaving out appiyehi and piyehi, having soka° instead) at DN II 305; and in the formula catunnaṁ ariyasaccānaṁ ananubodhā etc. At DN 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; DN II 32f. = SN II 2f.; SN II 17, 20, 65 = Cullaniddesa §680 I c; SN III 14; MN I 266f.; II 38; AN I 177; mentioned e.g. At AN I 147; MN I 192f., 460; Iti 89 (= dukkhassa antakiriyā). 2. Dukkha as one of the 3 qualifications of the saṅkhārā (q.v.), viz. Anicca, d., anattā, evanescence, ill, non-soul: SN 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') SN III 41. anicca-saññā, dukkha°, etc. DN III 243; AN 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 Snp 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 DN II 306 (cf. the distinction between śarīraṁ and mānasaṁ dukkhaṁ in Sāṅkhya philosophy) MN I 302; SN V 209 (in definition of dukkhindriya); AN II 143 (sarīrikā vedanā dukkhā); Nettipakaraṇa 12 (duvidhaṁ d.: kāyikaṁ = dukkhaṁ; cetasikaṁ = domanassaṁ); Vism 165 (twofold), 496 (dukkhā aññaṁ na bādhakaṁ), 499 (seven divisions), 503 (kāyika); Paramatthajotikā II 119 (sukhaṁ vā dukkhaṁ vā Snp 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 AN I 157, 216; IV 406; SN II 69; rāgajan d°ṁ dom°ṁ paṭisaṁvedeti AN II 149; kāmūpasaṁhitaṁ d°ṁ dom°ṁ AN III 207; d°ṁ dom°ṁ paṭisaṁvediyati SN IV 343. Also as compound dukkhadomanassānaṁ atthaṅgamāya AN 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) DN I 36 (arising from kāmā); MN II 64; AN V 216f.; Iti 89 etc. (see above B I 4). cf. also the combination dukkhī dummano "miserable and dejected" SN 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 SN IV 259; V 56; DN 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 AN I 194f.; MN I 332 DN III 157; past participle 33. Also in phrases anatthāya ahitāya dukkhāya DN III 246 and a kusalaṁ ... ahitāya dukkhāya saṁvattati AN 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 SN III 86, 87; cf. SN II 82 (vedayati). tisso vedanā: sukha, d°, adukkha-m-asukhā° DN III 275; SN II 53; IV 114f., 207, 223f., cf. MN I 396; AN I 173; IV 442; Iti 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 AN I 173 = MN 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 DN I 56 = SN III 211. Thus under the eight "fortunes of the world" (loka dhammā) with lābha (and a°), yasa (a°), pasaṁsā (nindā), sukha (dukkha) at DN III 260; Cullaniddesa §55. Regarded as a thing to be avoided in life: puriso jīvitukāmo ... sukhakāmo dukkha-paṭikkūlo SN IV 172, 188. — In similar contexts: DN I 81; III 51, 109, 187; SN II 22, 39; IV 123f.; AN 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 SN I 37; bhārādānaṁ dukkhaṁ loke bhāra-nikkhepanaṁ sukhaṁ (pain is the great weight) SN III 26; kāmānaṁ adhivacanaṁ AN III 310; IV 289; cf. AN 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. MN I 74; AN II 231 (vedanaṁ vediyati ekanta-d°ṁ seyyathā pi sattā nerayikā); see ekanta. In the same sense: ... upenti Roruvaṁ ghoraṁ cirarattaṁ dukkhaṁ anubhavanti SN I 30; Niraya-dukkha Snp 531; pecca d°ṁ nigacchati Snp 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 Dhp I (= kāyikaṁ cetasikaṁ vipāka-dukkhaṁ anugacchati Dhp I 24), upeti Snp 728; carati SN I 210; nigacchati MN I 337; Snp 278, 742; paṭisaṁvedeti MN I 313 (see above); passati SN I 132 (jāto dukkhāni passati: whoever is born experiences woe); vaḍḍheti SN II 109; viharati AN I 202; II 95; III 3; SN IV 78 (passaddhiyā asati d°ṁ v. dukkhino cittaṁ na samādhiyati); vedayati, vediyati, vedeti etc. see above III. 1 e; sayati AN 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 SN I 40; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhāra-paccayā Snp 731; ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā etc. SN II 109; d°ṁ ettha bhiyyo Snp 61, 584; yo paṭhavī-dhātuṁ abhinandati dukkhaṁ so abhin° SN II 174; taṇhā d°ssa samudayo etc. Nettipakaraṇa 23f.; as result of sakkāyadiṭṭhi SN IV 147, of chanda SN I 22 of upadhi SN II 109, cf. upadhīnidānā pabhavanti dukkhā Snp 728; d°ṁ eva hi sambhoti d°ṁ tiṭṭhati veti ca SN I 135. (β) Salvation from suffering (see above I): kathaṁ dukkhā pamuccati Snp 170; dukkhā pamuccati SN 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 SN I 210; na appatvā lokantaṁ dukkhā atthi pamocanaṁ AN II 49. Kammakkhayā ... sabbaṁ d°ṁ nijjiṇṇaṁ bhavissati MN II 217, compare I 93. kāme pahāya ... d°ṁ na sevetha anatthasaṁhitaṁ SN I 12 = 31; rūpaṁ (etc.) abhijānaṁ bhabbo d.—kkhayāya SN III 27; IV 89; d°ṁ pariññāya sakhetta vatthuṁ Tathāgato arahati pūraḷāsaṁ Snp 473. pajahati d°ṁ Snp 789, 1056. dukkhassa samudayo ca atthaṅgamo ca SN II 72; III 228f.; IV 86, 327. — dukkhass'antakaro hoti MN I 48; AN III 400f.; Iti 18; antakarā bhavāmase Snp 32; antaṁ karissanti Satthu sāsana-kārino AN II 26; d.-parikkhīṇaṁ SN II 133; akiñcanaṁ nānupatanti dukkhā SN I 23; saṅkhārānaṁ nirodhena n'atthi d°assa sambhavo Snp 731. — muniṁ d°assa pāraguṁ SN I 195 = Cullaniddesa §136 A; antagū'si pāragū d°assa Snp 539. — saṅgātiko maccujaho nirūpadhi pahāya d°ṁ apunabbhavāya SN IV 158; ucchinnaṁ mūlaṁ d-assa, n'atthi dāni punabbhavo Vinaya I 231 = DN II 91.
-ādhivāha bringing or entailing pain SN IV 70; -anubhavana suffering pain or undergoing punishment (in Niraya) Jāt IV 3; -antagū one who has conquered suffering Snp 401; -ābhikiṇṇa beset with pain, full of distress Iti 89; -āsahanatā non-endurance of ills Vism 325; -indriya the faculty of experiencing pain, painful sensation SN V 209, 211; Dhammasaṅgani 556, 560; Vibhaṅga 15, 54, 71; -udraya causing or yielding pain, resulting in ill, yielding distress MN I 415f.; AN I 97; IV 43 (+ dukkhavipāka); V 117 (dukh°), 243; Jāt 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); Dhp II 40 (°uddaya); -ūpadhāna causing pain Dhp 291; -ūpasama the allayment of pain or alleviation of suffering, only in phrase (aṭṭhaṅgiko maggo) d.-ūpasama-gāmino SN III 86; Iti 106; Snp 724 = Dhp 191; — (m)esin wishing ill, malevolent Jāt IV 26; -otiṇṇa fallen into misery SN III 93; MN I 460; II 10; -kāraṇa labour or trials to be undergone as punishment Dhp III 70 (see Dhp 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) SN II 134; III 93; MN I 192f.; 200f.; etc.; -khaya the destruction of pain, the extinction of ill MN I 93; II 217 (kammakkhayā d-kkhayo); SN III 27; Snp 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 SN II 24; of paññā DN III 268; AN III 152f.; of ariyā diṭṭhi DN III 264 = AN III 132; of sikkhā AN II 243; of dhamma MN I 72; -dhamma the principle of pain, a painful object, any kind of suffering (cf. °khandha) DN III 88; SN IV 188 (°ānaṁ samudayañ ca atthagamañ ca yathā-bhūtaṁ pajānāti); Iti 38 (nirodha °anaṁ); -nidāna a source of pain MN II 223; Dhammasaṅgani 1059, 1136; -nirodha the destruction of pain, the extinction of suffering (see above B II 1) MN I 191; II 10; AN III 410, 416; etc.; -paṭikkūla a verse to pain, avoiding unpleasantness, in combination sukhakāmo d-p. SN IV 172 (spelled °kulo), 188; MN I 341; -patta being in pain Jāt VI 336; -pareta afflicted by pain or misery SN III 93; Iti 89 = AN 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 SN II 128; DN III 57, 229; AN II 172 (kamma); Paṭisambhidāmagga II 79 (the same); -vepakka = °vipāka Snp 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) SN IV 37; MN I 191; II 10; III 267; Vibhaṅga 107 (taṇhā ca avasesā ca kilesā: ayaṁ vuccati d-s.); -samphassa contact with pain MN I 507; Dhammasaṅgani 648; feminine abstract °tā past participle 33; -seyya an uncomfortable couch Dhp IV 8.
:: Dukkhatā (feminine) [cf. Skt. duḥkhatā, abstract to dukkha] state of pain, painfullness, discomfort, pain (see dukkha B III 1 c) DN III 216; SN IV 259; V 56; Nettipakaraṇa 12 (explanation).
:: Dukkhati [from dukkha] to be painful Vism 264.
:: Dukkhatta (neuter) [Sanskrit °duḥkhatvaṁ] = dukkhatā DN III 106 (+ dandhatta).
:: Dukkhāpana (neuter) [abstract to dukkhāpeti] bringing sorrow, causing pain Miln 275f., 351.
:: Dukkhāpeti [causative to dukkha] to cause pain, to afflict Jāt IV 452; Miln 276f.; Peta Vatthu Commentary 215, — past participle dukkhāpita.
:: Dukkhāpita [past participle of dukkhāpeti] pained, afflicted Miln 79, 180.
:: Dukkhin (adjective/noun) [Sanskrit duḥkhin] 1. Afflicted, grieved, miserable SN I 103f., 129f., II 282 (+ dummano); IV 78; AN III 57. 2. A loser in the game Jāt II 160.
:: Dukkhita (adjective) [Sanskrit duḥkhita; past participle of °dukkhāpeti] afflicted, dejected, unhappy, grieved, disappointed; miserable, suffering, ailing (opposite sukhita) DN I 72 (puriso ābādhiko d. bāḷha-gilāno); II 24; SN I 149; III 11 = IV 180 (sukhitesu sukhito dukkhitesu dukkhito); V 211; MN I 88; II 66; Vinaya IV 291; Snp 984, 986; Jāt IV 452; Miln 275; Dhp II 28; Vimāna Vatthu 67.
:: Dukkhīyati [Sanskrit duḥkhīyati and duḥkhāyati denominative from dukkha; cf. vediyati and vedayati] to feel pain, to be distressed Dhp II 28 (= vihaññati).
:: Dukūla [Sanskrit dukūla] a certain (jute?) plant; (neuter) [cf. Skt. dukūlaṁ woven silk] very fine cloth, made of the fibre of the d. plant SN III 145; AN IV 393; Jāt II 21; IV 219; V 400; VI 72; Vism 257, 262; Vimāna Vatthu 165; Sumaṅgalavilāsinī I 140; Dāṭhāvaṁsa V 27.
:: Duma [Sanskrit druma = Greek δρυμός, see dāru] tree AN III 43; Jāt I 87, 272; II 75, 270; VI 249, 528; Vimāna Vatthu 8414; Miln 278, 347; Vimāna Vatthu 161.
-agga 1. the top of a tree Jāt II 155. 2. a splendid tree Vimāna Vatthu 354. 3. a tooth-pick Jāt V 156; -inda "king of trees," the bodhi tree Dīpavaṁsa I 7; -uttama a magnificent tree Vimāna Vatthu 393; -phala fruit of a tree MN II 74; Vism 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; Jāt VI 465; Peta Vatthu Commentary 40, 189 (varia lectio dudrabhi). — amata° the drum of Nibbāna MN I 171 = Vinaya I 8 (dudrabhi); deva° thunder DN II 156; AN 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. Dhp 53.
:: Duppamuñco [DPL] (adjective), difficult to loose. Dhp 62.
:: Duppañño [DPL] (adjective), foolish. Dhp 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. Dhp 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. Dhp 392.
:: Dussa1 (neuter) [Sanskrit dūrśa and dūṣya] woven material, cloth, turban cloth; (upper) garment, clothes Vinaya I 290; II 128, 174; IV 159. DN I 103; SN V 71; MN I 215; II 92; AN V 347; Snp 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 DN I 166; AN I 295; II 206; MN I 78, 308.
-karaṇḍaka a clothes-chest SN V 71 = MN I 215; AN IV 230; -koṭṭhagāra a store-room for cloth or clothes Dhp I 220, 393; -gahaṇa (-maṅgala) (the ceremony of) putting on a garment Dhp II 87; -cālanī a cloth sieve Vinaya I 202; -paṭṭa turban cloth Vinaya II 266 (= seta vattha-paṭṭa Buddhaghosa); SN 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; MN I 215 = SN V 71; Miln 31 (cf. Mahāvastu I 61); Dhp IV 11; -ratana "a pearl of a garment," a fine garment Miln 262; -vaṭṭi fringed cotton cloth Vinaya II 266; -veṇi plaited cotton cloth Vinaya II 266.
:: Dussa2 at Jāt III 54 is usually taken as = amussa (cf. amuka). commentary explains as "near," and adds "asammussa." Or is it Skt. 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 AN II 225; past participle 18, 22; Dhammasaṅgani 418, 1060; Sumaṅgalavilāsinī I 195 (rajjana-d. muyhana).
:: Dussanīya (adjective) [cf. Skt. dveṣanīya, because of doṣa = dveṣa taken to dus] able to give offence, hateful, evil (always combined with rajanīya, cf. rāga dosa moha) AN III 110 (dusanīye dussati, where Iti 84 has dosaneyye); Jāt VI 9; Miln 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; SN I 13 = 164; Dhp 125 = Peta Vatthu Commentary 116; Dhp 137; Iti 84 (dosaneyye na d.) cf. AN III 110 (dussanīye d.); Jāt VI 9; Miln 101, 386, — past participle duṭṭha (q.v.). — causative dūseti (q.v.). See also dosa1 and dosaniya; and pa°.
:: Dussika a cloth merchant Jāt VI 276; Miln 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 Skt. davīyas farther] (a) (numeral) the second, the following Jāt II 102, 110; dutiyaṁ for the second time (cf. tatiyaṁ in series 1, 2, 3) Vinaya II 188; DN 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; SN I 25 (saddhā dutiyā purisassa hoti = his 2nd self); IV 78 (the same) I 131; Iti 9; Jāt V 400; Theri 230 (a husband); Snp 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) SN IV 37; Iti 109 = AN II 10; bilaṅga° kaṇājaka (rice with sour gruel) Vinaya II 77; SN I 90, 91. — adutiya alone, unaccompanied Peta Vatthu Commentary 161.
:: Dutiyaka (adjective/noun) [diminutive of dutiya] (a) the second, following, next Jāt I 504 (°cittavāre); °ṁ a 2nd time MN 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; SN I 200; MN II 63; Jāt I 210; V 152; Dhp I 77. cf. Mahāvastu II 134 dvitīyā in the same sense.
:: Dutiyyatā (feminine) companionship, friendship, help Jāt III 169.
:: Duṭṭha (adjective/noun) [Sanskrit duṣṭha, past participle of dussati, q.v.] spoilt, corrupt; bad, malignant, wicked Vinaya III 118; SN II 259, 262; IV 339; AN I 124 (°āruka), 127 (the same), 157f.; Iti 68 (saro d., perhaps should be read as diddho); Jāt I 187, 254 (°brāhmaṇa); IV 391 (°caṇḍāla); Peta Vatthu Commentary 4 (°corā: rogues of thieves); Saddhammopāyana 86, 367, 434. — aduṭṭha not evil, good Snp 623; Iti 86; Dhp IV 164. cf. pa°.
-gahaṇika suffering from indigestion Vinaya I 206; -citta evil-minded Vinaya II 192; MN 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; SN I 187 (°bhāṇin "whose speech is never lewd," cf. Thera 1217 pa dulla-gāhin, explained as duṭṭhulla-gāhin Psalms of the Brethren 399 note 3); MN I 435; III 159; Vism 313. — (neuter) wickedness Vinaya III 21; kāya° unchastity MN III 151; Thera 114; Vism 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 Jāt II 297.
:: Dūbhaka2 [Sanskrit dambha, cf. dambholi] a diamond Jāt I 363 = III 207.
:: Dūbhana (neuter) deceiving, pillaging, robbing etc. At Jāt II 388 is to be read as (pantha-)duhana.
:: Dūbhin (adjective) — dubbhin Jāt II 180 (vv.ll. dūbha and dubbhi), 327; IV 257; Dhp II 23.
:: Dūbhī (feminine) [cf. Skt. dambha, see dubbhati] perfidy, treachery, Jāt 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 Jāt 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. Skt. droṇadughā a cow which yields much milk) Snp 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 (Jāt II 154) or santika (Dhammasaṅgani 677; Vism 402). — Peta Vatthu Commentary 117. Often in compounds (see below), also as dūri°, e.g. dūri-bhāva distance Vism 71, 377; as 76. — Cases mostly used adverbially, viz. accusative dūraṁ far Jāt II 154; Dhp I 192. — ablative dūrato from afar, aloof Vinaya I 15; II 195; SN I 212; Snp 511; Dhp 219; Jāt V 78 (dūra-dūrato); Miln 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. Snp 468; Jāt II 155, 449 (= ārā); III 189. — Snp 772; Dhp 304; Jāt VI 364; Dhammasaṅgani 677. — dūre-pātin one who shoots far [cf. Skt. dūra-pātin] AN I 284; II 170, 202. Jāt IV 494. See also akkhaṇavedhin. — atidūre too far Vinaya II 215.
-kantana at Thera 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); Dhp III 377 (durā°); -(ṁ)gama far-going, going here and there Dhp 37 (cf. Dhp I 304); Peta Vatthu II 910; -ghuṭṭha far-renowned Peta Vatthu II 82; -vihāra (-vuttin) living far away Snp 220.
:: Dūrakkha [du1 + rakkha] see rakkha and cf. du1.
:: Dūratta (adjective) [du1 + ratta] reddish MN I 36 (°vaṇṇa).
:: Dūsaka (adjective/noun) [Sanskrit dūśaka] corrupting, disgracing, one who defiles or defames; a robber, rebel AN V 71 (bhikkhunī°); Jāt II 270; IV 495; Snp 89 (kula° one who spoils the reputation of the clan); Dhp II 23 (kuṭi° an incendiary). As dussaka at Jāt V 113 (kamma°); Paramatthajotikā II 287 (mitta°, varia lectio for dūbhaka). — panthadūsaka a highwayman Miln 29, 290. — feminine dūsikā Jāt III 179 (also as dūsiyā = dosakārikā); a° harmless Snp 312 (see a°).
:: Dūsana (neuter) [see dūseti] spoiling, defiling Jāt 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); AN IV 169f.; Jāt I 454; II 270; Dhp II 22 (kuṭiṁ, damage, destroy). — preterit dūsayi Jāt II 110 (fared ill), — past participle dūsita. cf. pa°, pari°.
:: Dūsin (adjective/noun) [Sanskrit dūṣin] = dūsaka, in magga° (cf. pantha-dusaka) a highway robber Snp 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; DN I 150; SN IV 194; Snp 411 (rāja°), 417. deva° Yama's envoy, Death's messenger AN I 138, 142; MN II 75f.; Jāt I 138. — °ṁ pāheti to send a messenger Miln 18, Peta Vatthu Commentary 133.
:: Dūta2 (neuter) [Sanskrit dyūta, see jūta] play, gaming, gambling Jāt IV 248.
:: Dūteyya (neuter) [Sanskrit dūtya, but varying in meaning] errand, commission, messages AN IV 196; Jāt 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 DN I 5 = MN III 34; AN II 209; MN 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 Snp 886 (saccaṁ musā ti dvayadhammaṁ); Dhp 384; Peta Vatthu IV 129 (dvayaṁ vipākaṁ = duvidhaṁ Peta Vatthu Commentary 228). — advaya single AN V 46. (b) false, deceitful Vinaya III 21. — neuter a duality, a pair, couple SN II 17 (°ṁ nissito loko); Jāt III 395 (gātha°); Peta Vatthu Commentary 19 (māsa°); Dhp II 93 (pada° two lines, "couplet").
-kārin "doing both," i.e. both good and evil deeds (su° and duccaritaṁ) SN III 241, cf. 247f.; DN 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, as dor = English door.] 1. literally an outer door, a gate, entrance Vinaya I 15; SN I 58, 138, 211; Jāt 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. Dhp 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 Jāt I 63; culla° Jāt 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) SN IV 194; pure° the front d. Jāt II 153; pacchima° the back d. Jāt VI 364; uttara° the English gate (Peta Vatthu Commentary (= Paramatthadīpanī IV) 74); nagara° the city gate (Jāt I 263; deva° Dhp I 280); gāma° the village g. (Vinaya III 52; Jāt II 110); ghara° (Jāt IV 142; Peta Vatthu Commentary 38) and geha° (Peta Vatthu Commentary (= Paramatthadīpanī IV) 61) the house door; antepura° the door of the inner chamber MN II 100; kula° the doors of the clan-people Snp 288. — metaphysical of the door leading to Nibbāna: amata° SN I 137; AN 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. SN II 218; IV 103 and cf. Buddhist Manual of Psychological Ethics page 160, note 2). — SN IV 117, 194 (with simile of the six gates of a city); Vimāna Vatthu 72 (kāya-vacī°). The nine gates of the body at Vism 346. Thus also in feminine abstract guttadvāratā the condition of well protected doors (see gutta).
-kavāṭa a door post Jāt I 63; II 334; VI 444; Peta Vatthu Commentary 280, -koṭṭhaka [cf. Skt. dvārakoṣṭhaka Avadāna-śataka I 24, 31] gateway; also room over the gate Udāna 52, 65; Jāt I 290; III 2; IV 63, 229; Vimāna Vatthu 6, 160; Dhp I 50; II 27, 46; IV 204; Vism 22; Miln 10. — bahidvārakoṭṭhake or °ā outside the gate MN I 382; II 92; AN III 31; IV 206; -gāma a village outside the city gates, i.e. a suburb (cf. bahidvāragāma Jāt I 361) Jāt III 126 (°gāmaka), 188; IV 225; Dhp II 25 (°ka); -toraṇa a gateway Jāt III 431; -pānantara at Jāt VI 349 should be read °vātapānantara; -pidahana shutting the door Vism 78; -bāhā a door post SN I 146; Peta Vatthu I 51; Dhp III 273; -bhatta food scattered before the door Snp 286; -vātapāna a door-window Vinaya II 211; Jāt VI 349; -sālā a hall with doors MN 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) Dhp 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 Jāt V 203, 206 (°sira); Dhp 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] Dhp II 192; Miln 17. (b) doubt Dhp 282; Dhammasaṅgani 1004, 1161 Vism 313.
:: Dvejjha (adjective) [Sanskrit dvaidhya; cf. dvi B I 5] divided, twofold, only in negative advejjha undivided, certain, doubtless; simple, sincere, uncontradictory AN III 403; Jāt IV 77; Cullaniddesa §30 (+ adveḷhaka); Miln 141. — cf. dejjha. [BD]: dvejjhaṁ AN 6.62
:: Dvejjhatā (feminine) [from preceding] in a° undividedness Jāt 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; DN III 117f.; 210. — adveḷhaka (adjective) sure, certain, without doubt Cullaniddesa §30 (+ advejjha).
:: Dvi ￼ [Sanskrit dvi, dva etc. — Bases: I. dvi [= Skt. dvi in dvipad = Latin bipes (from dṷipēs), as 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) = Skt. 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; as 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 (Snp 1001), dānāni (It 98), piyā, phalāni (Snp 896; Iti 39), mittā, sinehā etc. See Cullaniddesa under dve, cf. AN I 47-100; DN 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 Snp 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; Jāt 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: Jāt 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 (Snp page 107; Iti 98; Jāt I 150; IV 137 etc.) and (in verse) duve (Snp 896, 1001); genitive dative dvinnaṁ (It 39, 40, 98; Jāt II 154); instrumental dvīhi (Jāt I 87: varia lectio dīhi; 151; II 153); locative dvīsu (Jāt I 203; Peta Vatthu Commentary 47) and duvesu (Vimāna Vatthu 412). 2. As numeral base:
-sahassa two-thousand (see AN I 2b) Jāt 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 SN I 32; -ja "twice born," i.e. a bird Jāt I 152 (gaṇā); -jātin one who is born twice, i.e. a brāhmaṇa Theri 430 (Thig-a 269 = brahmajātin); -tālamatta of the size of 2 palms Dhp II 62; -pad [Sanskrit dvipad, Latin bipes, Greek δίπους etc.] a biped, man SN I 6; -pala twofold Vism 339; -pādaka = dvipad Vinaya II 110; -bandhu having two friends Jāt 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 Jāt V 156. 4. As contracted form di°: °(y)aḍḍha one and a half (literally the second half, cf. German anderthalb) Dhp 235; Jāt I 72 (diyaḍḍha-yojana-satika one-hundred-fifty y. long or high etc.), 202; IV 293 (°yāma); Dhp I 395; Sumaṅgalavilāsinī I 17; Miln 243, 272; as 12;
-guṇa twofold, double Vinaya I 289; Snp 714; Jāt V 309; Miln 84; Dhp II 6; Vimāna Vatthu 63, 120; -ja (cf. dvija, duvija) (a) "twice-born," a bird SN I 224; Snp 1134 (d. vuccati pakkhī Cullaniddesa §296); Jāt I 152, 203; II 205; IV 347; V 157; Peta Vatthu II 124; Vimāna Vatthu 358 (cf. Vimāna Vatthu 178); Miln 295. (b) a brahmin Thig-a, 70, 73; -jivha "two-tongued," i.e. a snake (cf. du°) Jāt III 347; -pad (°pada or -pa) a biped (cf. dvi°) AN I 22; V 21; Snp 83 (dipa-duttama), 995 (the same) 998; Dhp 273; -pādaka = °pad Thera 453 = Snp 205.
5. As secondary compound form (with guṇa) dve° (and de°):
-caturaṅga twice fourfold — eightfold Thera 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 Jāt V 341 (cf. de°); -pitika having two feathers Jāt 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; Jāt I 81; -sattaratta twice seven nights, a fortnight [cf. Skt. dvisapta] Jāt 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 AN 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 SN I 129 = Theri 60 (dvaṅguli°, at Therīgāthā Commentary 66 as °saññā); -buddhika = °paññā Vimāna Vatthu 96; -jivha two-tongued (cf. di°); a snake Jāt 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); Jāt I 119; IV 114, 379 (ratta°); Dhp I 249 (suratta°); III 419 (°cīvarā); -matta (about) 2 in measure Miln 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 MN 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 Jāt I 506; Sumaṅgalavilāsinī I 133, 264; Dhp IV 38; dvādasa ￼ twelve (on meaning of this and following numerals see above AN II and III) Jāt III 80; VI 116; Dhp I 88; III 210; Vimāna Vatthu 156, 247 etc.; °yojanika Jāt I 125; IV 499; dvāvīsati (twenty-two) Vimāna Vatthu 139; dvattiṁsa (thirty-two) Khuddakapāṭha II (°ākāra the thirty-two constituents of the body); Dhp II 88; Vimāna Vatthu 39 etc.; dvācattāḷīsa (forty-two) Cullaniddesa §15; Vism 82; dvāsaṭṭhi (Cullaniddesa II §271 III and dvaṭṭhi (sixty-two) DN I 54; SN 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 Snp 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 MN I 114; Jāt 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 Jāt V 197; -patha a twofold way, a crossing only figurative doubt SN III 108; MN I 142, 144; Udāna 90. See also dvedhāpatha.
:: Dvikkhattuṁ ￼ (adverb) [Sanskrit dvikṛtvaḥ] twice Cullaniddesa on Snp 1116 (= dva); Cullaniddesa §296 (jāyati dijo). See dvi B I 2a.
:: Dvittā (plural) [Sanskrit dvitrā; see dvi B I 2a] two or three SN 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 SN II 192; dvīha-mata 2 days dead MN I 88; III 91.
-tīha 2 or 3 days (°ṁ adverb) (on meaning cf. dvi A. I.2.b) DN I 190 (°assa accayena after a few days); Jāt II 316; Dhp III 21 (°accayena the same, gloss: katipāhaccayena); Sumaṅgalavilāsinī I 190 (°ṁ) 215; Vimāna Vatthu 45.
:: Dvīhika (adjective) every other day MN 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; SN 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 SN 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 MN I 365; II 73; AN V 110; Jāt II 44 (preterit 3 singular medium adaḍḍha = Skt. adagdha); Dhp 31, 71, 140; Miln 45, 112 (cauterize). Pp. daḍḍha — passive ḍayhati SN I 188 (kāmarāgena ḍayhāmi cittam me pariḍayhati); ibid. (mahārāga: mā ḍayhittho punappunaṁ) MN II 73; SN III 150 (mahāpaṭhavī ḍayhati vinassati na bhavati) especially in present participle ḍayhamāna consumed with or by, burning, glowing Dhp 371; Iti 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 Jāt III 263 and Paramatthajotikā II 101); usually in combination with other biting or stinging sensations, as °siriṁsapa Snp 52, and frequent in compound ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassa MN I 10 = AN II 117, 143 = III 163; AN III 388; V 15; Vinaya I 3; Cullaniddesa sub voce (enumerated under various kinds of dukkhā); Vism 31 (here explained as ḍaṁsana-makkhikā or andha-makkhikā).
:: Ḍasati (and ḍaṁsati) [cf. Skt. daśati and daṁśati, Greek δάκνω, Old High German zaṅga, as tonge, English tong] to bite (especially of flies, snakes, scorpions, etc.), present ḍasati MN I 519; potential ḍaseyya MN I 133; AN III 101 = IV 320 (where ḍaṁs°) and ḍaṁseyya AN III 306; present participle ḍasamāna Jāt I 265 (gīvāya); future ḍaṁsayissāmi Jāt VI 193 (varia lectio ḍass°); preterit aḍaṁsi Vimāna Vatthu 808 (= Skt. adāṅkṣīt), ḍaṁsi Peta Vatthu Commentary 62 and ḍasi Jāt I 502; Dhp II 258; infinitive ḍasituṁ Jāt I 265; gerund ḍasitvā Jāt I 222; II 102; III 52, 538; Dhp 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 DN I 10 (disā° sky-glow = zodiacal light?); MN I 244; Peta Vatthu Commentary 62; Miln 325. Sometimes spelled dāha, e.g. AN I 178 (aggi°); Saddhammopāyana 201 (the same); — dava° a jungle fire Vinaya II 138; Jāt 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; Theri 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 ..." DN I 71 = MN I 180, 269 = AN II 209 = past participle 58; Jāt V 417. cf. dayati and dīyati, also uḍḍeti.
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:: Edha [Sanskrit edhaḥ, cf. idhma, inddhe; Greek αἶϧος, ἀίϧω, Latin aedes, Old High German eit, as ād funeral pile, etc. See idhuma and iṭṭhaka] — fuel, fire etc. Only in adjective negative an° without fuel Jāt IV 26.
:: Edhati [edh, cf. iddhati] to prosper, succeed in, increase SN I 217 (sukhaṁ); Snp 298; Dhp 193; Jāt I 223; III 151. sukhedhita at Vinaya III 13 is better read as sukhe ṭhita, as at Jāt VI 219.
:: Edisa (adjective) [Sanskrit īdṛśa] such like, such Vimāna Vatthu 373; Peta Vatthu Commentary 69, 243.
:: Edisaka = edisa Snp 313.
:: Ehi [imperative of eti] come, come here Snp 165; Jāt II 159; VI 367; Dhp I 49. In the later language particle of exhortation = Greek ἄγε, Latin age, "come on" Dhp 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 Vism 216 as "ehi, passa imaṁ dhamman ti evaṁ pavattaṁ ehi-passavidhaṁ arahatī ti", DN II 217; III 5, 227; SN I 9; IV 41, 272; V 343; AN I 158; II 198. ehibhadantika one who accepts an invitation DN I 166; MN I 342; II 161; AN I 295; II 206. ehi bhikkhu "come bhikkhu!" the oldest formula of admission to the order Vinaya I 12; III 24; Dhp I 87; Jāt I 82; feminine ehi bhikkhunī Vinaya IV 214 plural etha bhikkhavo Dhp I 95. ehibhikkhu-pabbajjā initiation into Bhikkhuship Paramatthajotikā II 456. ehibhikkhubhāva state of being invited to join the Saṅgha, admission to the Order Jāt I 82, 86; Dhp II 32; Paramatthajotikā II 456. ehisāgata-(and svāgata-)vādin a man of courtesy (literal one who habitually says: "come you are welcome") DN I 116; Vinaya II 11; III 181.
:: Ejā (feminine) [to iñj, q.v. and see ānejja. There is also a Skt. root ej to stir, move] — motion, turbulence, distraction, seduction, craving SN IV 64; Snp 791; Iti 91; Mahāniddesa 91, 353; Dhammasaṅgani 1059 (cf. Buddhist Manual of Psychological Ethics 255, n. 5); Vimāna Vatthu 232. — aneja (adjective) unmoved, undisturbed, calm, passionless SN I 27, 141, 159; III 83; IV 64; AN 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. Snp 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; Dhp III 127; ekapasse in one quarter Dhp II 52; ekamaccha a single fish Jāt I 222. In enumeration: eka dve pañca dasa Dhp I 24. With other numerals: eka-tiṁsa (31) DN II 2; °saṭṭhi (61) Vinaya I 20; °navuti (91) Dhp I 97; °sata (101) Dhp 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 AN III 67 (ek-uddesa); Jāt I 59 (ekadivasena on the one day only, i.e. on the same day); Dhp 395; Snp 35, 1136 (see Cullaniddesa §172 A), ekaṁ ekaṁ one by one SN 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 Jāt I 306; ekena upāyena by some means Jāt III 393; ekaṁ kulaṁ gantuṁ to a certain clan (corresponds with asuka) Dhp I 45; ekadivasaṁ one day Jāt I 58; III 26; Peta Vatthu Commentary 67. cf. Snp 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. BHS ekāgra Jātakamala 3170] SN IV 125; AN I 70, 266; II 14, 29; III 175 (°citta), 391; Snp 341; Jāt I 88; Nettipakaraṇa 28, cf. Miln 139; -aggatā concentration; capacity to individualise; contemplation, tranquillity of mind (see on term Compendium 16, 1785, 237, 240) SN V 21, 197, 269 (cittassa); AN I 36; IV 40; Dhammasaṅgani 11 (cittassa); Vism 84; -aṅga a part, division, some thing belonging to Jāt III 308; Udāna 69; -aṅgaṇa one (clear) space Jāt II 357; -āgārika a thief, robber DN I 52, 166; AN 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) MN I 63; SN V 167, 185; -ārakkha having one protector or guardian DN III 269; AN V 29sq; -ālopika = ekāgārika DN I 166; AN I 295; II 206; -āsana sitting or living alone MN I 437; Snp 718; Dhp 305; Jāt V 397; Miln 342; Vism 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 Miln 20, 216; Vism 69; -āha one day MN I 88; usually in compound ekāhadvīhaṁ one or two days Jāt I 255; Dhp I 391; -āhika of or for one day DN I 166; -uttarika(-nikāya) is another title for Anguttarika-nikāya Miln 392; -ūna one less, minus one, usually as 1st part of a numeral compound, like °vīsati (20-1 = 19) Dhp I 4; °paññāsa (49) Jāt III 220; °saṭṭhi (59) Dhp III 412; °pañcasatā (499) Dhp II 204. See ūna; -eka one by one, each, severally, one to each DN II 18 (°loma); III 144 (the same), 157; Jāt I 222; Dhp 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 Dhp 81; -cara wandering or living alone, solitary SN I 16; Snp 166, 451; Dhp 37; -cariyā walking alone, solitude Dhp 61; Snp 820; -cārin = °cara Miln 105; -citta-k-khaṇika of the duration of one thought Vism 138; -cintin "thinking one thing (only)", simple Miln 92; -thūpa (all) in one heap, mixed up, together Jāt V 17 (= sūkara potakā viya commentary); -doṇikā(-nāvā) a trough-shaped canoe with an outrigger Jāt VI 305; -paṭalika having a single sole (of sandals, upāhanā) Vism 125; -paṭṭa single cloth (cf. dupaṭṭa) Vism 109; -padika(-magga) a small (literal for one foot) foot-path Jāt I 315; V 491; -pala one carat worth (see pala) Vism 339; -passiveyika is to be read ekapassyika (see under apa°); -pahārena all at once Vism 418; as 333; -piṭaka knowing one Piṭaka Vism 62; -puttika ￼ having only one son Paramatthajotikā I 237; -purisika (itthi) (a woman) true to one man Jāt I 290; -pokkhara a sort of drum Jāt VI 21, 580 (commentary explains by ek-akkhi-bherī); -bījin having only one (more) seed, i.e. destined to be reborn only once SN V 205; AN I 233; IV 380; Nettipakaraṇa 189; -bhattika having one meal a day AN I 212; III 216; Jāt I 91; -bhattakinī a woman true to one husband Jāt III 63; -rajja sole sovereignty Dhp 178; Peta Vatthu Commentary 74; -rājā universal king Jāt I 47 (of the Sun); -vāciya a single remark or objection Jāt II 353; -vāraṁ once Jāt I 292; -vārena the same Dhp I 10; -sadisa fully alike or resembling, identical Jāt I 291; -sama equal Jāt VI 261; -sāṭa and sāṭaka having a single vestment, a "one-rober" SN 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 DN I 162, AN I 8; often in plural ekacce some, a few DN I 118; AN V 194; Theri 216; Jāt II 129; III 126. See also app° under api.
:: Ekaccika (adjective) [from ekacca] single, not doubled (of cloth, opposed to diguṇa) Jāt V 216 (°vasana = eka-paṭṭa-nivattha).
:: Ekacciya (adjective) = ekacca SN I 199; Jāt 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 Jāt III 105 (= ekaṁsena commentary).
:: Ekadā (adverb) [from eka] once, at the same time, at one time, once upon a time SN I 162; Snp 198; Dhp II 41; Miln 213.
:: Ekajjhaṁ (adverb) [from eka, cf. literary Skt. aikadhyaṁ, but BHS ekadhyaṁ Mahāvastu I 304] in the same place, in conjunction, together Miln 144 (karoti), Paramatthajotikā I 167; Paramatthajotikā II 38.
:: Ekaka (adjective) [eka + ka] single, alone, solitary Vinaya II 212; Jāt I 255; II 234; IV 2. — feminine ekikā Vinaya IV 229; Jāt I 307; III 139.
:: Ekamantaṁ (adverb) [eka + anta, accusative in adverb function, cf. BHS ekamante Mahāvastu I 35] — on one side, a part, aside Vinaya I 47, 94 = II 272; DN I 106; Snp 13 (explained at Paramatthajotikā II 140 as follows: bhāvanapuṁsaka-niddeso, ekokāsaṁ ekapassin ti vuttaṁ hoti, bhummatthe vā upayogavacanaṁ); Snp 580, 1009, 1017; Jāt I 291; II 102, 111; Paramatthajotikā II 314, 456. — Also in locative ekamante on one side Dhp I 40.
:: Ekameka (adjective) [eka-m-eka, cf. BHS ekameka Mahāvastu III 358] one by one, each AN 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 DN I 153; AN II 46; Snp 427, 1027; Jāt III 224 (ekaṁsatthe nipāto for "nūna"); Paramatthajotikā II 414 (°vacana for "taggha"). — Opposite an° Miln 225. — instrumental ekaṁsena as adverb for certain, absolutely, definitely, inevitably DN I 122, 161, 162; MN I 393; SN IV 326; AN V 190; Jāt I 150; III 224; Peta Vatthu Commentary 11.
:: Ekaṁsika (adjective) [from ekaṁsa2] certain DN I 189, 191; an° uncertain, indefinite DN I 191.
:: Ekaṁsikatā (feminine) [abstract from ekaṁsika] as negative an° indefiniteness Miln 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 DN I 7 (= ekato dasaṁ uṇṇāmayattharaṇaṁ keci ekato uggata-pupphan ti vadanti Sumaṅgalavilāsinī I 87); Vinaya I 192; II 163, 169; AN I 181. 2. (figurative) extremely, very much, in frequent combinations; e.g. °kāḷaka AN III 406; IV 11; °gata SN V 225; AN III 326; °dukkha MN I 74; SN II 173; III 70 (+ sukha); AN V 289; °dussīlya Dhp III 153; °nibbida AN III 83; IV 143; °paripuṇṇa SN II 219; V 204; °manāpa SN IV 238; °sukha AN II 231; III 409; °sukhin Sumaṅgalavilāsinī I 119 etc.
:: Ekantarika (adjective) [eka + antarika] with one in between, alternate Jāt IV 195, °bhāvena (instrumental adverb) in alternation, alternately Vism 374; ekantarikāya (adverb) with intervals Vism 244. [BD]: Ekantarika: one-after-the-other
:: Ekaso (adverb) [Sanskrit ekaśaḥ] singly, one by one Jāt III 224 (an°).
:: Ekato (adverb) [ablative formation from eka, cf. Skt. ekataḥ] 1. on the one side (opposite on the other) Jāt III 51; IV 141. 2. together Jāt II 415; III 57 (vasanto), 52 (sannipatanti), 391; IV 390; Dhp I 18. ekato karoti to put together, to collect Vimāna Vatthu 3. ekato hutvā "coming to one", agreeing Dhp I 102, cf. ekato ahesuṁ Jāt I 201.
:: Ekatta (neuter) [abstract from eka] 1. unity DN I 31. 2. loneliness, solitude, separation Snp 718; Thera 49; Miln 162; Jāt 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 Vism 514; adverb ekavidhā singly, simply Vism 528.
:: Ekādasa ￼ (numeral) [Sanskrit ekādasha] eleven Vinaya I 19. — ordinal number ekādasama the eleventh Snp 111, 113.
:: Ekākiya (adjective) alone, solitary Thera 541; Miln 398.
:: Ekānika (adjective) = ekākiya; instrumental ekānikena as adverb "by oneself" Miln 402.
:: Ekikā see ekaka.
:: Ekībhāva [eka + bhāva, with ī for a in combination with bhū] being alone, loneliness, solitude DN III 245; MN II 250; AN III 289; V 89, 164; Vism 34; Paramatthajotikā II 92, 93; Dhp 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 AN 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 MN I 116; SN IV 263; °bhavati to become settled SN IV 196; V 144; °bhāva concentration, fixing one's mind on one point DN I 37; III 78, 131; AN I 254; III 24; Vism 156 (explained as eko udeti); Dhammasaṅgani 161 (cf. Buddhist Manual of Psychological Ethics. 42, note 3); as 169; Nettipakaraṇa 89; °bhūta concentrated Snp 975;.
:: Ela (neuter) [?] salt (?) or water (?) in elambiya (= elambu-ja) born in (salt) water Snp 845 (= ela-saññaka ambumhi jāta); Mahāniddesa 202 (elaṁ vuccati udakaṁ).
:: Elambaraka [?] name of a creeping vine Jāt VI 536.
:: Elaṇḍa = eraṇḍa (?) MN I 124.
:: Elāluka (Eḷāluka) (neuter) a kind of cucumber (?) Vimāna Vatthu 3329; Jāt I 205; V 37; Dhp I 278.
:: Eḷa (neuter) [Sanskrit enas] in eḷamūga deaf and dumb AN II 252; III 436; IV 226; Miln 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 Jāt 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. Skt. eḍagaja the ringworm-shrub, Cassia Alata, after abhidh-r-m), Jāt 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"); DN I 166; AN I 295; II 206. The word and its meaning seems uncertain.
:: Eḷaka2 [Sanskrit eḍaka] a ram, a wild goat Snp 309; Vism 500 (in simile); Jāt I 166; Puggalapaññatti 233 (= urabbha). — feminine eḷakā SN II 228, eḷakī Theri 438, eḷikī Jāt 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" Snp 583, 981, 1114; Dhp 118, 313; Jāt III 395; Cullaniddesa §304 III B. See also naṁ.
:: Eṇeyya DN III 157; Jāt VI 537f., and Eṇeyyaka AN I 48; II 122; Jāt 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) DN II 17; III 143, 156; MN II 136; SN I 16; Snp 165; °miga the eṇi deer Jāt V 416; Paramatthajotikā II 207, 217.
:: Eraka1 (adjective) [from ereti] driving away, moving Jāt IV 20 (°vāta); °vattika a certain kind of torture MN I 87 = AN I 47 = II 122 = Cullaniddesa §604 = Miln 197.
:: Eraka2 (neuter) [from ereti] Typha-grass Jāt 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; Jāt II 440. cf. elaṇḍa.
:: Erāvaṇa name of Indra's elephant Snp 379; Vimāna Vatthu 4413; Vimāna Vatthu 15.
:: Ereti [= īre (q.v.) causative of īr, Skt. īrayati] to move, set into motion, raise (one's voice) MN I 21; Snp 350 (eraya imperative); Thera 209 (eraye); Jāt IV 478, — past participle erita (q.v.).
:: Erita [past participle of ereti] moved, shaken, driven Jāt IV 424; Vimāna Vatthu 394, 424; Thera 104, Peta Vatthu II 123; Vism 172 (+ samerita), 342 (vāt° moved by the wind). cf. īrita.
:: Esa1 see etad.
:: Esa2 (adjective) = esin Snp 286.
:: Esabha (—°) a by-form of usabha (q.v.), in compound rathesabha.
:: Esanā (feminine) [from esati] desire, longing, wish DN III 216, 270; MN I 79; SN V 54, 139; AN 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 MN II 256.
:: Esati [ā + iṣ1 with confusion of iṣ1 and iṣ2, icchati, see also ajjhesati, anvesati, pariyesati] — to seek, search, strive for Snp 592 (esāno present participle medium), 919; Dhp 131.
:: Esika1 (neuter) and Esikā1 (feminine) [a by-form of isīkā] a pillar, post AN IV 106, 109. Frequently in compound °ṭṭhāyin as stable as a pillar DN I 14; SN III 202, 211, 217; Sumaṅgalavilāsinī I 105.
:: Esikā2 desire, see abbūḷha.
:: Esin (adjective) [Sanskrit eṣin, of iṣ] seeking, wishing, desiring SN II 11 (sambhav°); Jāt 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 (Dhp 81). Genative and dative plural etesaṁ, etesānaṁ (Dhp 90). Fem. esā (Dhp 60). Accusative feminine etaṁ. Genative and dative feminine etissā, etassā (Dhp 233). Intr. and ablative feminine plural etāhi (Dhp 234). Gen and dative feminine plural etāsaṁ (Dhp 117). Neut. etaṁ, and before a vowel frequently etad. Etad avoca, etad abruvi, said this (Dhp 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) AN II 17; Snp 274, 430, 822, 1087; Jāt I 61, 279; and etaṁ (the usual form) Snp 51, 207, 1036, 1115; Jāt II 159; plural etāni Snp 52; Jāt II 159. — masculine singular esa Snp 81, 416, 1052; Jāt I 279; II 159; Miln 18; Dhp I 18; and eso Snp 61, 312, 393; Jāt VI 336; plural ete Snp 188, 760; Jāt I 223. — feminine singular esā Snp 80, 451; Jāt I 307; plural etā Snp 297, 897; Jāt II 129. — Oblique cases: genitive dative etassa Jāt II 159; feminine etissā Jāt III 280; instrumental etena Snp 655; Jāt I 222; plural locative etesu Snp 248, 339, 1055; feminine etāsu Snp 607. Other cases regular and frequent.
:: Etarahi (adverb) [Sanskrit etarhi, cf. tarahi and carahi] now, at present DN I 29, 151, 179, 200; II 3; Jāt I 215 (opposite tadā); III 82; VI 364 (instead of paccuppanna).
:: Etādisa (adjective) [etad + disa, of dṛś, cf. Skt. etādṛśa] such, such like, of this kind DN II 157; Snp 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 Skt. eti as well as ā-eti, i.e. to go and to come (here); with Skt. 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 Snp 364, 376, 666 (come); Jāt VI 365 (return); present participle ento Jāt III 433 (accusative suriyaṁ atthaṁ entaṁ the setting sun); imperative 2nd singular ehi only in meaning "come" (see separately), 3rd etu DN I 60; 2nd plural etha DN I 211; Snp 997; Jāt II 129; Dhp I 95 (in admission formula "etha bhikkhavo" come ye [and be] bhikkhus! See ehi bhikkhu). — future essati Jāt VI 190, 365, and ehiti Jāt II 153; 2nd singular ehisi Dhp 236, 369, — past participle ita (q.v.).
:: Etta (adverb) [= Skt. 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 DN I 117 (opposite aparimāṇa), 124; AN IV 114; Cullaniddesa §304 III (ettakena na tussati is not satisfied with this much); Vimāna Vatthu 7912 (cf. Vimāna Vatthu 307); Miln 10, 18 (alaṁ ettakena enough of this much); Dhp 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) Jāt I 34; Dhp II 20. 2. ever so much (and not less), so much, plural so many, ever so many, so and so many, such alot AN III 337; Jāt I 207 (plural ettakā), 375 (neuter ettakaṁ); III 80 (the same), 94 (°ṁ dhanaṁ such great wealth); Miln 37 (plural); Dhp 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) Dhp II 62, 81; III 318; Vimāna Vatthu 330.
:: Ettato (adverb) [with double suffix for °atra-taḥ] from here, therefore SN I 185.
:: Ettāvatā (adverb) [from etta = ettaka, cf. kittāvatā: kittaka] so far, to that extent, even by this much DN I 205, 207; SN II 17; Snp 478; Vimāna Vatthu 556 (cf. Vimāna Vatthu 248); Peta Vatthu IV 167; Miln 14; Sumaṅgalavilāsinī I 80; Paramatthajotikā II 4; Peta Vatthu Commentary 243.
:: Ettha (adverb) [= Skt. atra, cf. etta] here, in this place; also temporal "now", and modal "in this case, in this matter" DN II 12; SN V 375; Dhp 174; Snp 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 Snp 448, 875; Jāt I 223 (opposite ito), V 498; Peta Vatthu I 11; II 104; Dhp 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. Skt. eṣṭi] desire, wish, in combination with gaveṭṭhi pariyeṭṭhi etc. Vibhaṅga 353 = Vism 23, 29 etc.
:: Eva ￼ (adverb) [Vedic eva] emphatic part "so, even, just"; very frequent in all contexts and combinations 1. eva Jāt 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. Jāt 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 Jāt I 223; tasmiñ ñeva Jāt I 139; ahañ ñeva Miln 40. 4. After long vowels eva is often shortened to va (q.v.).
-rūpa (1) such, like that Snp 279, 280; Iti 108; Jāt II 352, etc. (2) of such form, beauty or virtue Jāt 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 Vism 528 as "niddiṭṭha-naya-nidassana") DN I 193 (evaṁ sante this being being so), 195 (the same); Vinaya II 194 (evaṁ bhante, yes); Jāt I 222; Peta Vatthu II 1312 evaṁ etaṁ, just so). 2. thus (as follows) MN 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) DN 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" DN I 51; Snp 1115; evaṁ kho DN I 113; evam pi Snp 1134; evaṁ su DN I 104; etc. etc.
-diṭṭhin holding such a view MN I 484; -nāma having that name MN 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 Dhp 327 = Miln 379; Peta Vatthu II 78 (= dugga mana-ṭṭhāna Peta Vatthu Commentary 102); II 925; Jāt 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. as 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° Jāt III 55); an inner room, private chamber, bedroom, cell. Of a Vihāra: Vinaya II 303; III 119; IV 45; Vimāna Vatthu 188; 220; — Jāt I 90 (siri° royal chamber); III 276; Vimāna Vatthu 785 (= ovaraka Vimāna Vatthu 304); Dhp I 397; Miln 10, 295. See also anto°. 2. the swelling of the (pregnant) womb, the womb (cf. kucchi). °ṁ upeti to be born Dhp 325 = Thera 17 = Nettipakaraṇa 34, 129; °ṁ upapajjati to be born again Dhp 126; gabbhā gabbhaṁ ... dukkaṁ nigacchanti from womb to womb (i.e. from birth to birth) Snp 278; gabbhato paṭṭhāya from the time of birth Jāt I 290, 293. As a symbol of defilement g. is an epithet of kāma AN 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 DN II 14; dibbā gabbhā DN I 229; on g. as contained in kucchi, fœtus in utero, see Jāt I 50 (kucchimhi patiṭṭhito) 134; II 2; IV 482; MN I 265; Miln 123 (gabbhassa avakkanti); Dhp 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 Jāt I 51; gabbhaṁ pāteti to destroy the fœtus Vinaya II 268; apagatagabbhā (adjective) having had a miscarriage Vinaya II 129; mūḷha-gabbhā the same MN II 102 (+ visatā°); paripuṇṇa-gabbhā ready to be delivered Jāt I 52; Peta Vatthu Commentary 86; saññi° a conscious fœtus DN I 54 = MN I 518 = SN III 212; sannisinna-gabbhā having conceived Vinaya II 278.
-avakkanti (gabbhe okkanti Cullaniddesa §304 I A) conception DN III 103, 231; Vism 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 Snp 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 Jāt I 62; -pariharaṇa = next Vism 500; -parihāra "the protection of the embryo," a ceremony performed when a woman became pregnant Jāt II 2; Dhp 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); Dhp I 47 (°bhesajja); -mala the uncleanness of delivery, i.e. all accompanying dirty matter Peta Vatthu Commentary 80, 173 (as food for petas), 198; Dhp IV 215; -vīsa in ahañ c'amhi gabbhavīso "I am 20 years, counting from my conception" Vinaya I 93; -vuṭṭhāna (neuter) childbirth, delivery Jāt I 52; Dhp I 399; II 261; -seyyā (feminine) the womb; only in expressions relating to reincarnation, as na punar eti (or upeti) gabbhaseyyaṁ "he does not go into another womb," of an Arahant Snp 29, 152, 535; Vimāna Vatthu 5324; and gabbhaseyyaka (adjective) one who enters another womb Vibhaṅga 413f.; Vism 272, 559, 560; Abhidhammāvatāra 77, 78.
:: Gabbhara (neuter) [Sanskrit gahvara] a cavern Snp 416 (giri°); Vimāna Vatthu 635 (giri°).
:: Gabbhinī (adjective feminine) pregnant, enceinte Vinaya II 268; SN III 202; Jāt 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) AN I 295 = II 206 = MN I 77, 238, 307, 342 = past participle 55; with utunī anutunī (menstruating and having ceased to menstruate) AN III 226f.
:: Gabbita (adjective) proud, arrogant Jāt II 340 (°bhāva = issariya); III 264 (°sabhāva = dittasabhāva); Sumaṅgalavilāsinī III 922 on DN III 153 (= avamata).
:: Gaccha [Sanskrit gaccha, grassland. The passage Jāt III 287 stands with gaccha, varia lectio kaccha for gaccha at AN IV 74; g° for k° at Snp 20] a shrub, a bush, usually together with latā, creeper and rukkha, tree, e.g. Cullaniddesa §235, the same; Jāt I 73; Miln 268; Vism 182 (described on page 183). With dāya, wood AN IV 74. puppha° a flowering shrub Jāt I 120; khuddaka°-vana a wood of small shrubs Jāt V 37. — Peta Vatthu Commentary 274; Vimāna Vatthu 301 (-gumba, brushwood, underwood); Dhp 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 > Skt. gacchati = Greek βάσκω (to βαίυω). In meaning cf. i, Skt. emi, Greek εὶμι "I shall go" and in form also Skt. pṛcchāti = Latin porsco "I want to know," Vedic icchati "to desire." — Present °gṷemīo = Skt. gamati = Greek βαίνω, Latin venio, Gothic qiman, Old High German koman, English come; and non-present formations as Old Skt. kūmbened, Skt. gata = Latin ventus; gantu = (adverb) ventus. — °gṷā, which is correlated to °stā, in Preterit Skt. 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 (Dhp 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 (Snp 408, 976; Vimāna Vatthu 797; Mahāvaṁsa 7, 9), agamāsi and gami (Peta Vatthu II 86) 1st plural agamiṁhase (Peta Vatthu II 310), plural agamuṁ (Snp 290), agamaṁsu and gamiṁsu; prohibitive mā gami; gerund gamya (Jāt 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 Jāt III 190 it belongs to ā + gam); present-preterit gañchisi (Snp 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 (= Skt. °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 Jāt III 52, or evaṁ g° kāle (Peta Vatthu Commentary (= Paramatthadīpanī IV) 54, 75) or gacchante gacchante kāle Dhp I 319; gacchati = paleti Peta Vatthu Commentary 56; vemakoṭi gantvā pahari (whilst moving) Dhp III 176. 2. to go, to walk (as opposed to run, dhāvati) Dhp 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" Snp 564; āgacchantānañ ca gacchantānañ ca pamāṇaṁ n'atthi "there was no end of all who came and went" Jāt II 133; gacchāma "let us go" Jāt I 263; gaccha dāni go away now! Jāt II 160; gaccha re muṇḍaka Vism 343; gacchāhi go then! Jāt I 151, 222; mā gami do not go away! Jāt IV 2; plural mā gamittha Jāt I 263; gacchanto on his way Jāt I 255, 278; agamaṁsu they went away Jāt IV 3; gantukāma ￼ anxious to go Jāt I 222, 292; kattha gamissasi where are you going° (opposite agacchasi) Dhp III 173; kahaṁ gacchissatha the same Jāt II 128; kuhiṁ gamissati where is he going? Snp 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 Jāt I 52; gacchāma'haṁ Kusināraṁ I shall go to K. DN II 128; Suvaṇṇabhūmiṁ gacchanti they intended to go ("were going") to S. Jāt III 188; migavaṁ g. to go hunting Jāt I 149; janapadaṁ gamissāma Jāt II 129; paradāraṁ g. to approach another man's wife Dhp 246. (b) with adverbs of direction or purpose (atthāya): santikaṁ (or santike) gacchati to go near a person (in genitive), pitu s. gacchāma Dhp III 172; devāna santike gacche Dhp 224 santikaṁ also Jāt I 152: II 159, etc. — kathaṁ tattha gamissāmi how shall I get there? Jāt I 159; II 159; tattha agamāsi he went there Jāt II 160. dukkhānubhavanatthāya gacchamānā "going away for the purpose of undergoing suffering" Jāt IV 3; vohāratthāya gacchāmi I am going out (= future) on business Jāt II 133. — Similarly (figurative) in following expressions (opposite "to go to heaven," etc. = to live or experience a heavenly life, opposite next); Nirayaṁ gamissati Jāt VI 368; saggaṁ lokaṁ g. Jāt I 152; gacche pāram apārato Snp 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; Iti 77; past participle duggatiṁ gacchanti Dhp 317-319; maggaṁ na jānanti yena gacchanti subbatā (which will fall to their share) Snp 441; gamissanti yattha gantvā na socare "they will go where one sorrows not" Snp 445; Vimāna Vatthu 514; yañ ca karoti ... tañ ca ādāya gacchati "whatever a man does, that he will take with him" SN I 93. (b) periphrastic (with gerund of governing verb): nagaraṁ pattharitvā gaccheyya "would spread through the town" Jāt I 62; pariṇāmaṁ gaccheyya "could be digested" DN II 127; sīhacammaṁ ādāya agamaṁsu "they took the lion's skin away with them" Jāt II 110; itthiṁ pahāya gamissati shall leave the woman alone Jāt VI 348; sve gahetvā gamissāmi "I shall come for it tomorrow" Miln 48.
:: Gada speech, sentence Dhp I 66, Sumaṅgalavilāsinī I 66f.; and on DN III 135 (§28); gada at SN 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 = MN I 130; see also Vinaya Texts II 377.
:: Gaddula (and gaddūla) a leather strap SN III 150; Jāt 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; Skt. dadrūghna] a small measure of space and time MN III 127; SN II 264 (°mattam pi, Spk II 224 "pulling just once the cow's teat"); AN IV 395; Miln 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; MN I 334; AN I 229; Jāt II 109, 110; V 453; Sumaṅgalavilāsinī I 163. — feminine gadrabhī Jāt II 340.
-bhāraka a donkey load Jāt II 109; Dhp I 123; -bhāva the fact of being an as Jāt II 110; -rava (and °rāva) the braying of an as ibid. and Vism 415.
:: Gagana (neuter) the sky (with reference to sidereal motions); usually of the moon: g° majjhe puṇṇacando viya Jāt I 149, 212; g°-tale canda-maṇḍalaṁ Jāt III 365; cando g°-majjhe ṭhito Jāt V 137; cando gagane viya sobhati Vism 58; g°-tale candaṁ viya Dhp 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 Snp 1097. Unspecified: Jāt I 57; Vism 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 MN I 243; SN I 106; Vism 287. 2. (neuter) cackling, ca wing, in haṁsa° the sound of geese Jāt V 96 (explained by haṁsamadhurassara). Gaggarā as name of a lake at Vism 208. — See note on gala.
:: Gaggaraka [from gaggara] a sort of fish Jāt V 405; according to Kern Toevoegselen sub voce (Sanskrit gargaraka, Pimelodus Gagora); as gaggalaka at Miln 197.
:: Gaggarāyati [verb denominative from gaggaraka; cf. gurgulio: gurges, English gargle and gurgle] to whirl, roar, bellow, of the waves of the Gaṅgā Miln 3. — cf. gaḷagaḷāyati.
:: Gaha1 [see under gaṇhāti] a house, usually in compounds (see below). Jāt III 396 (= the layman's life; commentary geha).
-kāraka a house-builder, metaphor for taṇhā (cf. kāya as geha) Dhp 153, 154 = Thera 183, 184; Dhp III 128; -kūṭa the peak of a house, the ridge-pole, metaphor for ignorance Dhp 154 (= kaṇṇika-maṇḍala Dhp 128), replacing thūṇirā (pillar) at Thera 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); SN I 201; AN III 114, 116, 258; It. 112 (gharaṁ esino gahaṭṭhā) Dhp 404 = Snp 628; Snp 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 Snp 393 (= agāriyā paṭipadā Paramatthajotikā II 376) °—°ka belonging to a layman; acting as a layman or in the quality of a l. AN 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 SN I 208 where Sānu is "seized" by an epileptic fit (see note in Kindred Sayings I 267, 268). Used of dosa (anger) Dhp 251 (exemplified at Dhp 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) Iti 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.); Miln 160 (gahanaṁ a° kataṁ the thicket is cleared ). 2. neuter an impenetrable place, a thicket jungle, tangle. (a) eighteen gahanāni at Jāt V 46; usually applied to grass: tiṇa° AN I 153 = III 128 (+ rukkha°); Miln 369; adjective tiṇagahanā obstructed with grass (of vihārā) Vinaya II 138; — SN I 199 (rukkhamūla°); Jāt 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) MN I 8, 485; past participle 22; Sumaṅgalavilāsinī I 108. Of rāga°, moha°, etc., and kilesa° Cullaniddesa §630 (in explanation of satthā; rāgagahanaṁ tāreti); Dhp IV 156 (on Dhp 394); Vimāna Vatthu 96. — manussa° MN I 340.
-ṭṭhāna a lair in the jungle Jāt I 150, 253.
:: Gahaṇa [from gaṇhāti] (adjective) seizing, taking; acquiring; (noun) seizure, grasp, hold, acquisition Vism 114 (in detail). Usually °—°: nāma°-divase on the day on which a child gets its name (literally acquiring a name) Jāt I 199, 262; Arahatta° Dhp I 8; dussa° Dhp II 87; maccha° Jāt IV 139; hattha° Jāt I 294; byanjana°-lakkhaṇa Nettipakaraṇa 27. gahaṇatthāya in order to get ... Jāt I 279; II 352. Amhākaṁ g° sugahaṇaṁ we have a tight grip Jāt 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" DN 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 DN I 113, 115, 137 (gahaṇī explained as kucchi Sumaṅgalavilāsinī I 281); AN I 163, III 154, 223; Snp page 115. Jāt 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. Skt. dampati = dominus = δεσπότης and pati in Pāḷi senāpati commander-in-chief, Skt. 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 SN I 71; Cullaniddesa §135; Dhp I 388. — kh°-kula, br°-kula, g°-kula the kh°, etc. clans: Vinaya II 161; Jāt I 218. kh°, amaccā, br°, g° DN I 136. (b) as regards education and mode of life ranking with kh°, br°, g° and samaṇā Vinaya I 227; AN 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 DN I 62; MN I 344. gahapatī ca gahapatāniyo householders and their wives AN II 57. In singular the vocative gahapati may be rendered by "sir" (e.g. Miln 17 and frequent), and in plural gahapatayo by "sirs" (e.g. Vinaya I 227; MN I 401; AN 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 AN I 229, 239f.; and dārukammika, carpenter AN III 391. Various duties of a g. enumerated at AN 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); Dhp I 376; plural gahapatāniyo see above. — Note: The genitive singular of gahapati is °ino (Jāt I 92) as well as °issa (Vinaya I 16; DN III 36). 3. single cases of gahapatis, where g. almost assumes the function of a title, are Anāthapiṇḍika g. Vinaya II 158f.; SN I 56; II 68; AN II 65; Jāt I 92; Peta Vatthu Commentary 16; Meṇḍaka g. Vinaya I 240f.; Citta SN IV 281f.; Nakula pitā SN II 1f.; Potaliya MN I 359; Sandhāna DN III 36f.; Hāliddikāni SN 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 AN IV 45; see enumeration under aggī at AN IV 41; DN 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) MN I 31; AN III 391f.; -necayika (always with brāhmaṇa-mahāsālā) a business man of substance DN I 136; III 16f.; -paṇḍita a learned householder. cf. above 1 (b), together with khattiya°, etc. MN I 176, 396; with samaṇa-brāhmaṇa- Miln 5; -parisā a company of gahapatis (together with khattiya°, etc., see above) Vinaya I 227; MN I 72; DN III 260; -putta a member of a g. clan DN I 62, 211; MN I 344; SN III 48, 112; Peta Vatthu Commentary 22; -mahāsāla a householder of private means (cf. above 1 a) usually in combination with khattiya°, etc. DN III 258; SN I 71; IV 292; AN 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) DN II 16, 176; Snp page 106. cf. Rhys Davids DB 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) DN 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: AN I 66; DN 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) MN I 400; AN I 110; Iti III; Jāt I 83, 152, 267; Peta Vatthu Commentary 22. — paṇṇikag° "owner of a house of leaves" as nickname of a fruiterer Jāt III 21; of an ascetic Jāt IV 446.
:: Gahita (and gahīta Dhp 311) (adjective) [past participle of gaṇhāti] seized, taken, grasped DN I 16; Sumaṅgalavilāsinī I 107 (= ādinna, pavattita); Jāt I 61; IV 2; Peta Vatthu Commentary 43 (varia lectio for text gaṇhita). — neuter a grasp, grip Dhp III 175; — gahitakaṁ karoti to accept Vimāna Vatthu 260. °duggahīta (always °gahīta) hard to grasp MN I 132f.; AN II 147, 168; III 178; Dhp 311; Jāt VI 307f.; sugahita (sic) easy to get Jāt 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 Jāt IV 494; Miln 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 Miln 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) Jāt I 226; II 412 (mā gajji); Mahāniddesa 172 (= abhi°); Jāt IV 25. — causative gajjayati, gerund gajjayitvā (megho g° thanayitvā (megho g° thanayitvā pavassati) Iti 66.
:: Gajjitar [agent noun from gajjati] one who thunders, of a man in comparison with a cloud AN II 102 = past participle 42.
:: Gala [°gel to devour, to swallow = Latin gula, Old High German kela, cf. Skt. gala jalukā, and °gṷel, as Greek δέλεαρ, cf. also Skt. girati, gilati Dhatupāṭha 262 gives as meaning of gal "adana." This root gal also occurs at Vism 310 in fanciful definition of "puggala"; the meaning here is not exactly sure (to cry, shout?) the throat Jāt 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 DN I 144 (+ daṇḍapahāra); -nāḷī the larynx Dhp I 253; II 257; -ppamāṇa (adjective) going up to the neck Jāt I 264 (āvāṭa); -pariyosāṇa forming the end of the throat Jāt III 126; -ppavedhaka (neuter) pain in the throat MN I 371; -mūla the bottom of the throat Peta Vatthu Commentary 283; -vāṭaka the bottom (?) of the throat (œsophagus°) Vism 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, Skt. 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; Skt. krośati; Pāḷi koñca. — gṷel (1) Latin gula, glutio, δέλεαρ; gṷer: (1) βόρος, βιβρώσκω, Latin voro, Skt. girati, Old High German querka; (3) βάραθρον (whirlpool) Skt. gargara: gel (1) Skt. 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) Skt. gharghara (gurgling). (2 Aa) γέρανος = crane, German kra hen, Latin gracillo (cackle); (2 Ba) Old High German kerran (grunt), Skt. gṛṇāti (singular; (2 Ab) Skt. jarate (rustle); gur (2 Ba): γρύζω = grundio = grunt; Latin gurgulio; Skt. 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. Skt. 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. Skt. gargara to 3); (2 B); Gaggarāyati (roar); (3) gaggaraka (whirlpool); ghar (1) Skt. gharghara (gurgling); (2 Ab) gharati (trickle), Skt. ghargharikā (bell); (2 Bb) ghurughurāyati (grunt). — See also kakaca, kaṅka, kaṅkaṇa, cakora (cankora), cakkavaka, jagghati, ciṭiciṭāyati, taṭataṭayati, timiṅgala, papphāsa.
:: Galaka (neuter) throat Jāt III 481; IV 251.
:: Gaḷa [same as gala] 1. A drop, i.e. a fall: see gaḷāgala. 2. A swelling, a boil (= gaṇḍa) Jāt IV 494 (mattā gajā bhinnagaḷā elephants in rut; explained on page 497 by madaṁ gaḷantā); Snp 61 (? varia lectio gaṇḍa). 3. A hook, a fishhook Snp 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 Jāt 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 DN II 132; SN I 106; AN V 114f. (gala°); Thera 189; Miln 116 (gaganaṁ ravati galag°); Paramatthajotikā I 163 (mahāmegha). — Mahā-Gaṅgā galagalantī the roaring Gaṅgā Miln 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.); MN I 336 (sīsaṁ lohitena gaḷati); Jāt IV 497 (madaṁ); IV 3 (lohitaṁ g.); V 472 (the same varia lectio paggharati); Peta Vatthu IV 53 (assukāni g.). 2. to rain Thera 524 (deve gaḷantamhi in a shower of rain. cf. gala-gaḷāyati). 3. to drop down, to fall Dhp 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 Snp 691.
:: Gaḷita rough, in a° smooth Jāt V 203, 206 (+ mudu and akakkasa); VI 64.
:: Gaḷocī (feminine). Name of a shrub (Cocculus cordifolius); in gaḷocilatā Dhp III 110; a creeper. cf. pūtilatā.
:: Gama °Gama 1. Adjective going, able to go; going to, leading to; in vihaṅgama going in the air Snp 221, 606; Thera 1108: Jāt I 216 (cf. ga mana); aghasi° the same Vimāna Vatthu 161 (= vehāsaṁ° Vimāna Vatthu 78); nabhasi° going on clouds Snp 687; Nibbāna° leading to n. SN 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 AN II 48f. (ga manena na pattabbo lokass'anto = one cannot walk to the end of the world); Dhp 178 (saggassa going to heaven); Snp 40, 691, cf. vāraṁ°; Jāt I 62; 216 (in explanation of vihaṅgama: (ākāse) ga manato pakkhī vihaṅgamā ti vuccanti); 295; Peta Vatthu Commentary 57. — pahiṇa° going on messages DN I 5, etc.; agati° wrong pursuit, °ṁ gacchati to pursue a wrong walk of life AN 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 SN I 186; Dhp 289; duggati° magga the road to misery Theri 355; dugga mana-ṭṭhānā (plural) inaccessible places Peta Vatthu Commentary 102 (in explanation of duggā).
-antarāya an obstacle to one's departure Jāt I 62; -āga mana going and coming, rise and set Vimāna Vatthu 836 (= oga manugga mana Vimāna Vatthu 326); Dhp I 80 (°kāle); °sampanna senāsana a dwelling or lodging fit for going and coming, i.e. easily accessible AN V 15; Jāt I 85; °ṁ karoti to go to and fro Vimāna Vatthu 139; -kamma going away Dhp II 81; -kāraṇa a reason for or a means to going, in °ṁ karoti to try to go Jāt I 2; -bhāva the state of having gone away Jāt II 133; -magga (pleonastic) the way Jāt I 202; 279; -vaṇṇa the praise of his course or journey Jāt 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: Dhp 83; Peta Vatthu II 119 (= agādha); past participle 46; of a road (full of swamps) Jāt I 196. (b) figurative of knowledge and wisdom: dhammo g. duddaso ... MN I 487; SN I 136; Tathāgato g. appameyyo duppariyogāho MN I 487; parisā g. (opposite uttāna, shallow, superficial, thoughtless) AN 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 Jāt VI 355; Miln 234; Abhidhammāvatāra. 118, 137; — (neuter) the deep; deep ground, i.e. secure foundation Snp 173; Khuddakapāṭha VIII 1, 3 (see Paramatthajotikā I 217).
-avabhāsa (adjective) having the appearance of depth or profundity, DN II 55; SN II 36; past participle 46 (+ uttāna), cf. Puggalapaññatti 226; -pañña one whose wisdom is profound Snp 176, 230; 627 = Dhp 403 (+ medhāvin) cf. Dhp IV 169 and see Paṭisambhidāmagga II 192 for detailed explanation; -sita resting on depth (of soil), well-founded AN IV 237.
:: Gambhīratā (feminine) [abstract from preceding] depth Dhp I 92.
:: Gameti [causative of gacchati] to make go, to send, to set into motion, to cause to go Iti 115 (anabhāvaṁ to destroy), see under gacchati.
:: Gamika (and gamiya Jāt 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; Jāt VI 333 (āgantuka°). See also under abhisaṅkhāra. cf. Avadāna-śataka I 87; Divyāvadāna 50.
:: Gamina (adjective) being on a "gati," only at Snp 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); AN III 325 (dassana, view); DN 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 Jāt III 189; Dhp 54-56 = Miln 333; Dhammasaṅgani 605 under ghānāyatanāni); āma° smell of raw flesh AN I 280; DN II 242; Snp 241 sq; maccha° the scent of fish Jāt III 52; muttakarīsa° the smell of fæces and urine AN III 158; catujāti° four kinds of scent Jāt I 265; Peta Vatthu Commentary 127; dibba-g°puppha a flower of heavenly odour Jāt I 289. 2. odour, smell in particular: enumerated as mūla°, sāra°, puppha°, etc., SN III 156 = V 44 = AN V 22; Dhammasaṅgani 625 (under ghandāyatanāni, sphere of odours). Specified as māla°, sāra°, puppha° under tīṇi gandhajātāni AN I 225; — puppha° Dhp 54 = AN 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" DN III 102; 244 = 250 = 269 = Cullaniddesa on rūpa; MN III 55, 267; SN IV 71; Vinaya I 35; Defined at Vism 447. Also as gandhā ghānaviññeyya under kāmaguṇā MN II 42; DN III 234, etc. In series of ten attributes of physical quality (°rūpa, etc.) as characteristic of devas DN III 146; Peta Vatthu II 958; as sāra°, pheggu°, taca°, etc. (nine qualities in all) in definition of Gandhabba-kāyikā devā SN III 250f. — In the same sense and similar connections: vaṇṇa-g°-ras'ūpeto Dhp 49; Jāt II 106; gandhānaṁ khamo and akkhamo (of king's elephant) AN III 158f.; itthi°, purisa° AN I 1, 2; III 68; in combination with other four senses Snp 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 (DN I 8) as characteristic of certain wanderers and brahmins. Here gandha is mentioned together with mālā (flowers, garlands): DN I 5 = Khuddakapāṭha II; DN I 7 (°kathā); Vinaya II 123; Snp 401; Jāt 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): SN III 252; Cullaniddesa §523 = Iti 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 Jāt 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); Jāt I 254, 265; III 277. Various kinds of perfumes or scented substances are given as g°-dhūpa-cuṇṇa-kappūra (incense, powder, camphor) Jāt 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 Snp 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 Jāt III 277; Saddhammopāyana 246.
-āpaṇa a perfumery shop Jāt I 290; °ika perfume seller Miln 344; -āyatana an olfactory sense-relation, belonging to the six bāhirāni āyatanāni, the objective sensations DN 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 Jāt I 50; II 106; III 189; -karaṇḍaka a perfume-box SN 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 (Jāt I 92). Gota massa g° Jāt II 416, cf. Avadāna-śataka II 401; Dhp IV 203, 206; -cuṇṇa scented (bath-) powder Jāt III 277; -jāta (neuter) odour, perfume ("consisting of smell"). Three kinds at AN I 225 (māla°, sāra°, puppha°); enumerated as candanādi Dhp I 423; in definition of gandha Sumaṅgalavilāsinī I 77; — Dhp 55; -taṇhā thirst or craving for odours (cf. g°-āsā) Dhammasaṅgani 1059 = Cullaniddesa on jappā; -tela scented oil (for a lamp) Jāt I 61; II 104; Dhp I 205; -tthena a perfume-thief SN 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 DN III 244; AN IV 147; V 359; -sannidhi the storing up of scented unguents DN I 6 (= Sumaṅgalavilāsinī I 82).
:: Gandhabba [Vedic gandharva] 1. A musician, a singer Jāt 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 DN II 212; AN II 39 (as birds); IV 200 (with asurā and nāgā), 204, 207; cf. SN III 250f.; also said to preside over child-conception: MN I 265f.; Miln 123f.
-kāyika belonging to the company of the g. SN III 250f.; Peta Vatthu Commentary 119; -mānusā (plural) g. and men Dhp 420 = Snp 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 Jāt II 254; Vimāna Vatthu 139; Miln 3; °ṁ karoti to make music Jāt 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 DN I 213; at Jāt IV 498 it renders one invisible.
:: Gandhika (and °uja Peta Vatthu II 120; II 121) 1. having perfume, fragrant, scentful, Jāt I 266 (su°); Peta Vatthu II 110 (= surabhigandha); II 121 (sogandhiya); Vimāna Vatthu 58 (read gandhikāgandhikehi). 2. dealing in perfume, a perfumer Miln 262 (cf. gandhin 2).
:: Gandhin (adjective) 1. having a scent of, smelling of (—°), i.e. candana° of sandal wood Jāt 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 Jāt IV 34 (explained by sabbapacchimaka) and gandhana in kula-gandhana Iti 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 AN II 116 = III 161; varia lectio for gatā at MN 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): SN V 59 = Dhammasaṅgani 1135; DN III 230; Mahāniddesa 98; Dhp III 276; 4 kāyaganthā, viz., abhijjhā, byāpāda, sīlabbataparāmasa, idaṁ saccābhinivesa; thus Mahāniddesa 98; Vism 683. In other connection Snp 347, 798, 847, 857, 912; Cullaniddesa on jappā (taṇhā); Dhp 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 SN I 12 (°gandha), 23; with asita anāsava Snp 219. cf. pahīnamānassa na santi ganthā SN 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 Dhp I 8; IV 37; -pamocana the state of being released from, freed from the fetters of the "body" always with referenceto Nibbāna SN I 210; AN II 24; Iti 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" SN I 214 = Snp 185; mālaṁ ganthamāna tying a garland Vimāna Vatthu 381 (ganthento Vimāna Vatthu 173). Of medicines: to mix, to prepare Jāt 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) Snp 302, 306.
:: Ganthika (adjective) [from gantha 2] hard-studying Dhp 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, Skt. jarante "conveniunt" (see Wackernagel, Altind. Gram. I 193). Another form of this root is grem in Skt. 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° Jāt I 203; Dhp III 441; Peta Vatthu Commentary 140 (°parivuta); pisāca° SN I 33; tidasa° Snp 679. (b) amacca° suite of ministers Jāt I 264; ariya° troup of worthies Jāt VI 50; naranarī° crowds of men and women Miln 2; dāsi° a crowd of servants Jāt II 127; tāpasa° a group of ascetics Jāt I 140 (°parivuta); bhikkhu° Jāt I 212 (°parivuta). (c) dvija° Jāt I 152; dija° Peta Vatthu II 124; sakuṇa°, of birds Jāt I 207; II 352; go°, of cows AN I 229; V 347, 359; Jāt II 128; kākola°, of ravens Snp 675; bhamarā°, of bees Jāt I 52; miga° of beasts Jāt I 150. (d) taru° a cluster of trees Peta Vatthu Commentary 154; tāra°, a host of stars AN I 215; Peta Vatthu II 967; with reference to the books of the canon: Suttantika° and Ābhidhammika° Vism 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: DN I 116; MN II 3; or to the six chief sectarian leaders, as Pūraṇa Kassapa, etc.: DN I 47, 163; SN I 68; IV 398; MN I 198, 227, 233; II 2; Snp page 91; cf. Sumaṅgalavilāsinī I 143. In general: Miln 4; -ārāma (adjective) and °ārāmatā in phrase gaṇārāmo gaṇarato gaṇārāmataṁ anuyutto: a lover of the crowd AN III 422f.; MN III 110 = Cullaniddesa on Snp 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 Dhp 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 Snp 279; -saṅganika (adjective) coming into contact with one another Dhp 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 DN I 51 (explained Sumaṅgalavilāsinī I 157 by acchidda-pāṭhaka); also with muddika and saṅkhāyika SN IV 376; as an office at the king's court (together with amaccā as gaṇaka-mahāmatta = a ministerial treasurer) DN III 64, and in same context DN III 148, 153, 169, 171, 177; as overseer Vinaya III 43; as accountant Miln 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 Jāt I 29; Vism 278f.; Miln 79; Vimāna Vatthu 194. 2. counting, census, statistics; Tikapaṭṭhāna 94; Jāt I 35; Miln 4 (senā °ṁ kāretvā); Dhp 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.); DN I 11 (explained Sumaṅgalavilāsinī I 95 by acchiddaka-gaṇanā); MN I 85; III 1 (°ājīva); Sumaṅgalavilāsinī I 157. — gaṇana-patha (time-)reckoning, period of time Miln 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 SN IV 83 = AN IV 386, of kāmā AN III 310, IV 289; Cullaniddesa on Snp 51; also Theri 491 (= kilesāsuci-paggharaṇata Therīgāthā Commentary 288); SN IV 64 (= ejā); Snp 51, 61 (varia lectio for gaḷa); Jāt I 293; Vism 360 (°pilakā); Dhp 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 Jāt 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 MN III 168; Jāt V 210 (°pāṇa); Dhp 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 Jāt I 77; IV 263f.; Sumaṅgalavilāsinī I 57; Peta Vatthu Commentary 137; Miln 349; Dāṭhāvaṁsa V 54. Also at Dhp 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) Jāt 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 = Skt. ghaṇṭā in meaning 2] 1. a shaft or stalk, used as a bar Jāt I 237. 2. a gong Dhp 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" Jāt IV 306. 3. the executioner's block (= gaṇḍikā or gaṇṭhikā) Jāt III 41. [BD]: #2: gong-perception: to perceive (the time to meditate, etc.) though the sound of the gong.
:: Gaṇḍusa [cf. Skt. gaṇḍūṣa] a mouthful Jāt I 249 (khīra?).
:: Gaṇeti [denominative to gaṇa Dhatupāṭha 574: saṅkhyāne] 1. to count, to reckon, to do sums Dhp 19; Jāt VI 334; Miln 79, 293; past participle gaṇita Snp 677; passive gaṇīyati Saddhammopāyana 434; infinitive (Vedic) gaṇetuye Bv. IV 28; causative gaṇāpeti MN III 1. 2. to regard, to take notice of, to consider, to care for Jāt 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 (Jāt I 159; Peta Vatthu Commentary 49 = handa) and gaṇhāhi (Jāt I 279). Future gaṇhissati; preterit gaṇhi. infinitive gaṇhituṁ (Jāt III 281). Gerund gaṇhitvā. causative ganhāpeti and gāhāpeti. (2) gahe (Sanskrit gṛhī-): Future gahessati. Preterit aggahesi (Snp 847; Jāt I 52). infinitive gahetuṁ (Jāt I 190, 222). Gerund gahetvā and gahetvāna (poetic) (Snp 309; Peta Vatthu II 3). (3) gah (Sanskrit gṛh-): preterit aggahi. Gerund gayha and gahāya (Snp 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 Jāt I 159; khaggaṁ to seize the sword Jāt I 254-255; gocaraṁ to take food Jāt III 275; jane to seize people Jāt I 253; dhanaṁ to grasp the treasure Jāt I 255; nagaraṁ to occupy the city Jāt I 202; pāde gāḷhaṁ gahetvā holding her feet tight Jāt I 255; macche to catch fish Jāt III 52; mantaṁ to use a charm Jāt III 280; rajjaṁ to seize the kingdom Jāt I 263; II 102; sākhaṁ to take hold of a branch Snp 791; Jāt I 52. Very often as a phrase to be translated by a single word, as nāmato g. to enumerate Peta Vatthu Commentary 18; paṭisandhiṁ g. to be born Jāt I 149; maraṇaṁ g. to die Jāt I 151; mūlena g. to buy Jāt III 126; vacanaṁ g. to obey Jāt III 276 (in negative). The gerund gahetvā is very often simply to be translated as "with," e.g. tidaṇḍaṁ gahetvā caranto Jāt II 317; satta bhikkhū gahetvā agamāsi Vimāna Vatthu 149. causative gaṇhāpeti to cause to be seized, to procure, to have taken: phalāni Jāt II 105; rājānaṁ Jāt 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; Miln 122; Dhp III 104; Vimāna Vatthu 75 (Sirimā); Peta Vatthu Commentary 195, 199. — Customs of agaṇikā Jāt IV 249; V 134. — cf. saṇ°.
:: Gaṇikā2 (feminine) = gaṇanā, arithmetic Miln 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: Snp 955, 957; Dīpavaṁsa IV 8 (mahāgaṇī), 14 (therā gaṇī); gaṇī-bhūtā (plural) in crowds, combined with saṅghā saṅghī DN 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 Jāt V 406 (= gokaṇṇa).
:: Gaṇṭhi (masculine) [Vedic granthi, to grem to comprise, hold together, cf. Latin gremium, Skt. gaṇa and grāma, see also gantha] 1. A knot, a tie, a knot or joint in a stalk (of a plant) Jāt I 172; Sumaṅgalavilāsinī I 163; Dhp 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) Jāt III 538; (reads gaṇṭhi-gaṇṭi-ṭṭhāna); Vism 248. — bhedaka, in °cora "the thief who is a purse-cutter" Dhp 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 Vism 108; but see āṇi); Dhp 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 Jāt 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?) Jāt IV 446.

:: Garahaka (adjective) finding fault with, rebuking; in paṭhavī° āpa°, etc., combined with paṭhavī-jigucchaka, etc. (disgusted with the great elements) MN I 327.
:: Garahaṇa (neuter) reproof Vimāna Vatthu 16, as feminine °ṇā at Vism 29.
:: Garahati [Vedic garhati Dhatupāṭha 340 nindāyaṁ] to reproach, to blame, scold, censure, find fault with: agarahiyam mā garahittha "do not blame the blameless" SN I 240; DN I 161 (tapaṁ to reject, disapprove of); III 92, 93 (preterit garahi, gerundive garahitabba); Snp 313, 665; Miln 222 (+ jigucchanti); Peta Vatthu Commentary 125, 126; Saddhammopāyana 382, — past participle garahita blameworthy Dhp 30 (pamādo); Snp 313; Jāt V 453; Miln 288 (dasa puggalā g.). — agarahita blameless, faultless Peta Vatthu Commentary 89 (= anindita, 131). — See also gārayha and cf. vi°.
:: Garahā (feminine) blame, reproach DN I 135 "stating an example," see Sumaṅgalavilāsinī I 296; DN III 92, 93; Snp 141; Jāt 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 Snp 660 (ariya°), 778 (atta°), 913 (anatta°); Miln 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 SN III 26; Jāt I 196 (= bhārika); VI 420; Dhp I 48; Saddhammopāyana 494 (rūpa-garu-bhāra the heavy load of "form"). cf. garutara (as against Skt. garīyaṁ) Peta Vatthu Commentary 191. (b) figurative important, to be esteemed, valued or valuable AN III 110f. (piyamanāpa g. bhavanīya); with genitive or °—° bent on (often in sequence °garu, °ninna, °poṇa, etc., e.g. Vism 135); pursuing, paying homage to, reverent; (or) esteemed by, honoured, venerated: satthugaru esteeming the Lord; Dhamma°, Saṅghe g. AN III 331 = IV 28f.; dosa° SN I 24; kodha°, saddhamma° (pursuing, fostering) AN II 46f. = 84f.; Saddhammopāyana 1 (sabba-loka° worshipped by all the world); Dīpavaṁsa IV 12. — agaru (with genitive) irreverent towards Snp page 51 (Gota massa). cf. garuka, gārava; also agaru and agalu. 2. Name of a venerable person, a teacher: garunaṁ dassanāya and sakāsaṁ Snp 325, 326 (varia lectio garūnaṁ to be preferred, so also Paramatthajotikā II 332, 333); garūnaṁ dārā Iti 36. — garukaroti (for garuṁ k°) to esteem, respect, honour; usually in series sakkaroti g° māneti pūjeti Vinaya II 162; MN I 31; DN I 91; AN 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 AN III 21, 393; Nettipakaraṇa 8; Vism 344; -dhamma a rule to be observed. There are eight chief rules enumerated at Vinaya II 255 = AN 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-; Miln 408.
:: Garuka [from garu] somewhat heavy. 1. literally Jāt I 134 (of the womb in pregnancy); Dhp 310; Miln 102. Usually coupled and contrasted with lahuka, light: in definition of sense of touch Dhammasaṅgani 648; similarly with sithila, dha nita, dīgha, rassa Miln 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; Dhp 138 (ābādha, illness); applied to kamma at Vism 601 (one of the four kinds); neuter as adverb considerably Miln 92 (°ṁ parinamati). (b) important, venerable, worthy of reverence Theri 368 (Satthu sāsana = garukātabba Therīgāthā Commentary 251); Miln 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 Vism 117 (+ nādhimutta and n.-pabbhāra).
-āpatti a grievous offence, see above. As terasa g.-ino at Miln 310.
:: Garuḷa [derivation uncertain. Skt. garuḍa, Latin volucer winged, volo to fly]. Name of a mythical bird, a harpy Paṭisambhidāmagga II 196 = Cullaniddesa §2353q; Vism 206; Vimāna Vatthu ... supaṇṇa); Dhp I 144.
:: Garutta (neuter) the fact of being honoured or considered worthy of esteem, honourableness AN 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) DN I 70; opposite āgata: yassa maggaṁ na jānāsi āgatassa gatassa vā Snp 582 (cf. gati 2). Also periphrastic (= gacchati 5 b): aṭṭhi paritvā gataṁ "the bone fell down" Jāt 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) Dhp 190; attano vasanaṭṭhānaṁ gato he went to his domicile Jāt I 280; II 160; nāvā Aggimālaṁ gatā the ship went to Aggimālā Jāt 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. Vism 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) Dhp 323; purisantaraṁ °ṁ mātugāmaṁ" a maid who has not been with a man" Jāt 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; DN I 49; SN I 192; AN II 147 et passim (see Sugata). — DN I 83; Snp 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) Jāt VI 366; duggat'-itthi (miserable, poor) Jāt I 290; parama-duggatāni kulāni clans in utmost misery (poverty) Peta Vatthu Commentary 176. — cf. duggatatara Dhp I 427; II 135.
-atta (from attā) self-perfected, perfect DN I 57 (explained by koṭippatta-citto Sumaṅgalavilāsinī I 168); cf. paramāya satiyā ca gatiyā ca dhitiyā ca samannāgata MN I 82; -addhin (adjective of addhan) one who has completed his journey (cf. addhagata) Dhp 90; -kāle (in gata-gata-kāle) whenever he went Jāt III 188; -ṭṭhāna place of existence Peta Vatthu Commentary 38; = ga mana in āgata-ṭṭhānaṁ vā: coming and going (literal state of going) Jāt III 188; -yobbana (adjective) past youth, of old age AN I 138; Snp 98 = 124.
:: Gataka a messenger Jāt I 86.
:: Gatatta  1. = Skt. gat-ātman (see above). 2. = Skt. gatatvaṁ the fact of having gone Paramatthajotikā I 183.
:: Gathita (adjective) [past participle of ganthati to tie, cf. gantha, knot Skt. 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 SN, AN, and Miln have put that in the text throughout. With mucchita and ajjhāpanna: DN I 245; III 43; MN I 162, 173; SN II 270; IV 332; AN V 178, 181 Cullaniddesa on nissita commentary — with locative: Jāt IV 371 (gharesu); Sumaṅgalavilāsinī I 59 (kāmaguṇesu). In other connections: ādānaganthaṁ gathitaṁ visajja Snp 794 (cf. Mahāniddesa 98); yāni loke gathitāni na tesu pasuto siyā Snp 940. — Jāt 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°) SN II 194, 269; AN V 181; Miln 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) DN II 16 = Snp page 106; Snp 1001, or of agihī Arahattaṁ patto Miln 264, with reference to the distinction of the child Gotama Jāt I 56. — phassāyatanānaṁ gati (course or direction) AN II 161; jagato gati (the same) AN II 15, 17; sakuntānaṁ g. the course, flight of birds Dhp 92 = Thera 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 AN I 112; DN II 91; MN 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 MN 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 Dhp 420 = Snp 644; yesaṁ gati n'atthi Snp 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" Dhp 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" Jāt 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 Dhp 310; duggati Jāt I 28; avijjāy'eva gati the quality of ignorance Snp 729; paramāya gatiyā samannāgato of perfect behaviour MN I 82; see also definition at Vism 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; DN III 234; AN IV 459; Cullaniddesa §550; cf. SN V 474-77; Vism 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 DN III 264. — lokassa gatiṁ pajānāti Bhagavā Snp 377 (gati = Nirayādipañcappabhedaṁ Paramatthajotikā II 368). The first two gatis are said to be the fate of the micchā-diṭṭhino DN I 228, dve niṭṭhā Sumaṅgalavilāsinī I 249 (q.v. for various applications of gati) as well as the dussīlā (AN I 60), whilst the last two are the share of the sīlavanto (AN I 60).
-gata gone its course (of a legal enquiry, vinicchaya) Vinaya II 85 (cf. Vinaya Texts III 26); Jāt II 1. agati 1. no course, no access, in agati tava ￼ tattha: there you have no access SN I 115. 2. = duggati, a wrong course. Agatiga mana a wrong course of life DN III 133; AN I 72; II 18f.; III 274f.; Jāt V 510; Peta Vatthu Commentary 161. Technically the four agati-gamanāni are: chanda° dosa° moha° bhaya° DN III 228 (see also under chanda). sugati (sometimes suggati after duggati e.g. Jāt 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; DN II 202; Iti 77; Peta Vatthu Commentary 65. In combination with sagga loka (sugatiṁ, etc. uppajjati) DN I 143; AN I 97; Jāt I 152. param maraṇā sugati pāṭikaṅkhā Iti 24; suggatiṁ gata Dhp 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 DN I 82; AN I 97, 138 (+ vinipātaṁ Nirayaṁ); II 123; III 3; IV 364; Dhp 17; Snp 141; Paramatthajotikā II 192 (= dukkhappatti); Peta Vatthu Commentary 87. Sakakammāni nayanti duggatiṁ, one's own deeds lead to rebirth in misery, Dhp 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) SN V 230. 3. having a certain gati, leading to one of the four kinds of rebirth: evaṁ° DN 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) Dhp III 173.
:: Gatimant (adjective) of (perfect) behaviour, going right, clever (cf. gatatta under gata, and gati 3) MN I 82.
:: Gatin (adjective = gatika) 1. going, i.e. having a certain course: sabbā nadī vaṅkagatī "every river flows crooked" Jāt 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 = Jāt I 219; saggaṁ sugatino yanti "those who have a happy fate (because of leading a good life) go to one of the heavens" Dhp 126.
:: Gatta (neuter) [Vedic gātra] the body, plural gattāni the limbs. As body: Vinaya I 47; SN I 169 = 183 (analla° with pure bodies; anallīna° at 169, but varia lectio analla°); AN I 138; Snp 673 (samacchida° with bodies cut up); Peta Vatthu I 112 (bhinna-pabhinna°, the same); Peta Vatthu Commentary 56 (= sarīra); 68. — as limbs: SN IV 198 (arupakkāni festering with sores); MN I 506 (the same); MN I 80 = 246; Jāt I 61 (lālākilinna°); Snp 1001 (honti gattesu mahāpurisalakkhaṇā), 1017, 1019; Peta Vatthu III 91 (= sarīrāvayavā Peta Vatthu Commentary 211); Miln 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; DN I 5; Snp 769; -caṇḍa fierce towards cows past participle 47; -pāna milky rice [221] pudding Jāt I 33; -(°m)pati "lord of cows," a bull Snp 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] Jāt V 406. (°ja wrong reading for gavajātigavayā); Miln 149; as 331.
:: Gavesaka °Gavesaka (adjective from gavesati) looking for, seeking Jāt 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 Dhp 146 (gavessatha), 153; Thera 183; Cullaniddesa §§2, 70, 427; Jāt I 4, 61; Miln 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 —°) DN I 95 (tāṇa°, etc.); Dhp 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. Snp 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 Dhp II 29; III 119; Peta Vatthu Commentary 4. As gayhūpakaṁ at Jāt IV 219.
:: Gayhaka (adjective = gayha) one who is to be taken (prisoner), in °niyyamāna the same SN I 143 = Jāt 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 Dhp III 175 (°ka). — gerundive gayha.
:: Gādha1 [Sanskrit gāḷha past participle of gāh, see gāhati] depth; a hole, a dugout AN II 107 = past participle 43 (cf. Puggalapaññatti 225); Saddhammopāyana 394 (°ṁ khaṇati). cf. gāḷha 2.
:: Gādha2 [Sanskrit gāḷha firm Dhatupāṭha 167 "paṭiṭṭhāyaṁ" cf. also Skt. 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 AN V 202. °ṁ esati to seek the terra firma SN I 127; similarly: °ṁ labhati to gain firm footing SN I 47; °ṁ ajjhagā SN IV 206; °ṁ labhate Jāt 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" DN I 223 = SN I 15; — Dhamma-Vinaye gādhati "to stand fast in the Doctrine and Discipline" SN 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) DN 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 Jāt I 97. — gāhaṁ vissajjeti to give up a preconceived idea Jāt II 387. 2. (adjective) active holding: rasmi° holding the reins Dhp 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 SN I 84, karama ragāhaṁ gahetvā same Jāt III 361 (see kara).
:: Gāhaka (adjective) feminine gāhikā holding (—°) chatta° Snp 688; Dāṭhāvaṁsa II 119; katacchu° Peta Vatthu Commentary 135; cāmarī° Jāt 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 Jāt I 53; II 37; gāhāpayi Peta Vatthu IV 142. — Gerund gāhāpetvā Jāt I 166; II 127; III 281; Dhp I 62 (patta-cīvaraṁ). With double accusative mahājanaṁ kathaṁ g° made people believe your words Jāt II 416; cetake kasā g. made the servants seize their whips Jāt III 281. cf. gaṇhāpeti.
:: Gāheti [verb denominative from gāha] to understand, to account for Sumaṅgalavilāsinī I 117.
:: Gāhi Imperative present of gāyati Jāt III 507.
:: Gāhika (—°) = gahin, see anta°.
:: Gāhin (adjective) (—°) grasping, taking up, striving after, ādhāna° DN III 247; udaka° Jāt I 5; piya° Dhp 209; nimitta° anubyañjana°, etc.
:: Gāḷha (adjective) [cf. Skt. gāḍha] 1. [cf. gādha1] strong, tight, close; thick. In phrase pacchābāhaṁ g° bandbanaṁ bandhati to pinion the arms tightly DN I 245; AN II 241; Jāt I 264; Peta Vatthu Commentary 4. Of an illness (gāḷhena rogātaṅkena phuṭṭha) AN II 174f.; applied to poison smeared on an arrow MN I 429. — gāḷhaṁ and gāḷhakaṁ (adverb) tightly Jāt 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 Jāt I 155 (°vedhin, piercing); Miln 370 (ogāhati). cf. ajjhogāḷha, atigāḷha, ogāḷha, nigāḷhita, pagāḷha.
:: Gāma ￼ [Vedic grāma, heap, collection, parish; °grem to comprise; Latin gremium; as 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 Snp 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 Snp 683; Uruvela° Peta Vatthu II 1318; gāmo nātikālena pa visitabbo MN I 469; °ṁ raṭṭhañ ca bhuñjati Snp 619, 711; gāme tiṁsa kulāni honti Jāt I 199; — Snp 386, 929, 978; Jāt II 153; VI 366; Dhp 47, 49; Dhammasaṅgani 697 (suñño g.); Peta Vatthu Commentary 73 (gāme amaccakula); 67 (gāmassa dvārasamīpena). — gāmā gāmaṁ from hamlet to hamlet MN II 20; Snp 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 AN 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 DN I 237; MN 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; AN III 108; Cullaniddesa §271 III; Peta Vatthu II 1318; Dhp I 90. (b) gāma-nigama-nagara-raṭṭha-janapada Cullaniddesa §§177, 304 III (°bandhana), 305 (°kathā); with the following variations: g. nigama nagara MN II 33-40; g. nigama janapada Snp 995; Vism 152; gāmāni nigamāni ca Snp 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 AN III 189; °vihārin living near av. MN I 31, 473; AN III 391 (with nemantanika and gahapati-cīvara-dhara); — Snp 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°) DN I 7 (see explanation at Sumaṅgalavilāsinī I 90); Snp 922. See kathā; -kamma that which is to be done to, or in a village, in °ṁ karoti to make a place habitable Jāt I 199; -kūṭa "the village-fraud," a sycophant SN II 258; Jāt IV 177 (= kūṭavedin); -goṇā (plural) the village cattle Jāt I 194; -ghāta those who sack villages, a marauder, dacoit (of corā thieves) DN I 135; SN II 188; -ghātaka (corā) = °ghāta SN IV 173; Miln 20; Vism 484; neuter village plundering Jāt I 200; -jana the people of the village Miln 47; -ṭṭhāna in purāṇa° a ruined village Jāt II 102; -dārakā (plural) the youngster of the v. Jāt 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; Jāt II 110, 301; cf. Peta Vatthu Commentary 67; -dhamma doings with women-folk (cf. mātugāma), vile conduct DN I 4 (+ methuna) AN I 211; Jāt 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 Jāt I 199; Dhp I 69; -majjhe in the midst of the village Jāt I 199; VI 332; -vara an excellent village SN I 97; Jāt I 138; -vāsin the inhabitant of a village Jāt II 110; V 107; Sumaṅgalavilāsinī I 72; -saññā the thought of a village MN III 104; -samīpe near a village Jāt 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 DN I 101; (+ nigama°) -sīmā the boundary of the parish Vinaya I 110 (+ nigama°); -sūkara a village pig Jāt III 393.
:: Gāmaka  1. = gāma Vinaya I 208; Jāt I 199 (Macala°), 253; IV 431 (cora°); Peta Vatthu Commentary 67 (Iṭṭhakāvatī and Dīgharājī); Dhp II 25 (dvāra°). 2. A villager Jāt V 107 (= gāmavāsin).
-āvāsa an abode in a village Peta Vatthu Commentary 12; Vimāna Vatthu 291.
:: Gāmaṇḍala Young man, young cowherd (?) Thera 1143. — cf. gomaṇḍala (sub voce go).
:: Gāmaṇika = gāmaṇi SN I 61; AN 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) SN IV 305f.; and of the G.-Jātaka Jāt I 136, 137. SN 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 SN I 36 = 60 (+ sakhā).
:: Gāmika  1. [to gāma] a governor of a village, overseer of a parish Vinaya I 179; AN III 76, 78, 300 (in series with raṭṭhika pettanika, senāpatika, pūgagamaṇika). 2. [to gam] adjective going wandering, travelling (—°) Jāt II 112.
:: Gāmin °Gāmin (adjective) [from gacchati, gam] feminine °iṇī, in composition °gāmi°. (a) going, walking, literally: sīgha° walking quickly Snp 381; (b) leading to, making for, usually with magga or paṭipadā (gāminī), either literally Pāṭaliputtagāmi-magga the road to P. Miln 17; or figurative of ways and means connected with one of the "gatis." As apāya° Dhp III 175, udaya° paṭipadā SN V 361; Nibbāna° dhamma Snp 233; amata-gāmi-magga SN V 8; udayatthagāmiṇī paññā AN V 15; dukkhanirodha° paṭipadā Vinaya I 10; cf. ācaya° Dhammasaṅgani 584. 1013. Accusative °gāminaṁ: khemaṁ amata° MN I 508; brahmacariyaṁ: Nibbān'ogadha° Iti 28, 29; dukkhūpasama° maggaṁ Snp 724 = Dhp 191; Niraya° maggaṁ Snp 277, Therīgāthā Commentary 243. Or °gāmiṁ: Snp 233, 381.
:: Gārava (masculine and [later] neuter) [cf. Skt. 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 = DN III 244. As seven gāravā (the six + samānhi) in adjective a° and sa° at AN IV 84 (see below). DN III 284; Snp 265; Vism 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 DN II 155; Jāt 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); Jāt I 217; Peta Vatthu Commentary 54. — as adjective in sagārava and agārava full of reverence toward (with locative) and disrespectful; DN III 244 (six g.); AN IV 84 (seven); MN I 469; combined with appatissa and sappatissa (obedient) AN III 7f., 14f., 247, 340. Also in tibba-gārava full of keen respect (satthu-garu Dhamma-garu Saṅghe ca tibba-gārava, etc.) AN 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. AN III 330f., 423f.; IV 29 (ottappa°).
:: Gārayha ￼ (adjective) [gerund of garahati] contemptible, low Vinaya III 186; IV 176f.; 242; V 149; MN I 403; AN II 241 (kammaṁ pādaṁ gārayhaṁ mosallaṁ); Snp 141; Nettipakaraṇa 52; Paramatthajotikā II 192. a° not to be blamed Jāt VI 200 (spelled aggarayha).
:: Gāthaka [deminutive of gāthā] = gāthā, in ekaṁ me gāhi gāthakaṁ "sing to me only one little verse" Jāt 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 AN II 178; Jāt IV 395. Definition as akkhara-padaniya-mita-ganthita-vacanaṁ at Paramatthajotikā I 117. For a riddle on the word see SN 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 Snp 429; Jāt II 160; gāthāyo Vinaya I 5, 349; DN 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 Jāt IV 142; Snp 251; Jāt I 280; Dhp 102 (°sataṁ).
-abhigīta gained by verses SN I 167 = Snp 81, 480 (gāthāyo bhāsitvā laddhaṁ commentary cf. German "ersungen"); -āvasāne after the stanza has been ended Dhp III 171; -jānanaka one who knows verses Anāgatavaṁsa page 35; -dvaya (neuter) a pair of stanzas Jāt III 395f.; Peta Vatthu Commentary 29, 40; -pada a half line of agāthā Dhp 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 = AN II 207); nominative plural gāviyo (Paramatthajotikā II 323; Vimāna Vatthu 308); genitive plural gāvīnaṁ Dhp I 396; Paramatthajotikā II 323; Vimāna Vatthu 308). — a cow Vinaya I 193; AN IV 418; Jāt I 50; Udāna 8, 49; Vism 525 (in simile); Dhp 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 Jāt I 57, 59; II 209; Vism 118; Dhp 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 (Jāt III 507); future gāyissati; gerundive gāyitabba. Vinaya II 108 (dhammaṁ), 196 (gāthaṁ); Snp 682 (g° ca vādayanti ca); Jāt I 290 (gītaṁ); III 507 (naccitvā gāyitvā); Vism 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° SN I 73; Snp 152; AN III 312f. (gedho: pañcann'etaṁ kāmaguṇānaṁ adhivacanaṁ). gedhataṇhā SN I 15 (varia lectio kodha°); Snp 65, 945, 1098; Theri 352; Cullaniddesa §231; Dhammasaṅgani 1059 (under lobha), 1136; Nettipakaraṇa 18; Dhp I 366; Peta Vatthu Commentary 107;
-agedhatā freedom from greed Miln 276. — See also gedhi and paligedha.
:: Gedha2 [= geha? Kern] a cave AN 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 MN 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 Jāt I 145, 266, 290; II 18, 103, 110, 155 VI 367; Vism 593; Peta Vatthu Commentary 22, 62, 73, 82; figurative of kāya (body) Thera 184 = Dhp 154. — Applied to a cowshed at Miln 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 Vism 326; -ṭṭhāna a place for a dwelling Dhp III 307; -dvāra the house door Peta Vatthu Commentary 61; -nissita (adjective) concerning the house, connected with (the house and) worldly life Snp 280 (pāpiccha); Iti 117 (vitakka); cf. °sita; -patana the falling of the house Jāt III 118; -pavesana (°maṅgala) (the ceremony of) entering a new hut Dhp 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 Theri 327 (= upakaraṇa Therīgāthā Commentary 234); -sita (*śrita) = °nissita, connected with worldly life (opposite nekkhamma, renunciation). Of chandā and vitakkā (plural) MN I 123; domanassa and somanassa (grief and pleasure) SN IV 232 = Miln 45; Vibhaṅga 381; as 194; dhammā, etc. SN IV 71; Vibhaṅga 380; Nettipakaraṇa 53.
:: Gelañña (neuter) [noun-abstract from gilāna] sickness, illness DN II 99; AN I 219; III 298; IV 333f.; Vism 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 Jāt and as the misspelling is due to a misreading of Sinhalese bh > g; cf. spelling parābhetvā for parāgetvā. — bheṇḍukena kīḷi Jāt IV 30; bhūmiyaṁ pahata-bheṇḍuka (striking against the ground) Jāt IV 30; Vism 143 (pahaṭa-citra°) = as 116 (where wrongly pahaṭṭha-citta-bheṇḍuka); Jāt V 196 (citra-bh°); Dhp III 364.
:: Geruka (neuter) and gerukā (feminine) [Sanskrit gairika] yellow ochre (Buddhaghosa suvaṇṇa° cf. Skt. kañcana° and svarṇa°), red chalk used as colouring Vinaya I 203; II 151; AN I 210; Miln 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, Skt. 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.
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:: Gha °Gha (adjective-suffix to ghan) killing, destroying, see hanati. — iṇagha at Snp 246 is varia lectio for iṇaghāta. cf. paṭi° and see also ghana2 and ghāta.
:: Ghaccā (feminine) [from hanati, han and ghan] destruction (usually —°) DN III 67 (mūla°); Jāt I 176 (sakuṇa°).
:: Ghamma [Vedic gharma = Greek θερμός, Latin formus, Old High German etc. warm; to °gṷher "warm," cf. Skt. ghṛṇoti, hara; Greek θέρος, etc.] heat; hot season, summer. Either in locative ghamme Jāt IV 172 (= gimha-kāle); Peta Vatthu IV 53 and ghammani ("in summer" or "by the heat") SN I 143 = Jāt III 360 (sampareta overcome by heat); Snp 353; Jāt IV 239; V 3. — Or in compound with °abhitatta (ghammābhitatta, overpowered by heat) MN I 74; DN II 266; AN III 187f.; Snp 1014 (cf. 353 ghammatatta); Miln 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 = as grindan to grind] to rub, crush, grind, SN II 238; Jāt 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 Skt. harṣati, see haṁsati] to be pleased, to rejoice Jāt 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 = Dhp 81 = Thera 643 = Miln 386; AN III 378, cf. ghanasela-pabbata Dhp I 74. — gh. paṁsu Jāt I 264, paṭhavī (solid ground) Jāt I 74; Peta Vatthu Commentary 75; palāsa (foliage) Peta Vatthu Commentary 113; buddharasmiyo Jāt I 12; °maṁsa solid, pure flesh Dhp I 80; °sāṭaka (thick cloth) Jāt I 292; °sañchanna (thickly covered) Peta Vatthu Commentary 258; °suvaṇṇakoṭṭima Dhp IV 135; abbha° a thick cloud Snp 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.) SN I 206; Jāt IV 496; Miln 40; Vism 236.
:: Ghana2 [Vedic ghana to hanti (ghanti, cf. ghātayati), °gṷhen "strike," cf. Greek θείνω, ϕόνος, Latin of-fendo, as 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?) Miln 191.
:: Ghaṇṭā (feminine) a small bell (cf. kiṅkanikā) Jāt IV 215; Vimāna Vatthu 36, 37, 279 (khuddaka°). As ghaṇṭī at Vism 181.
:: Ghañña (adjective/noun) [from Skt. ghana to han, cf. ghānya and hatya] killing, destroying (—°) see atta°.
:: Ghara1 ￼ (neuter; plural °ā Dhp 241, 302) [cf. gaha and geha] a house AN II 68; Snp 43 (gahaṭṭhā gharaṁ āvasantā), 337 (ablative gharā), 889 (the same gharamhā); Jāt I 290 (the same gharato); IV 2, 364, 492 (ayo°); past participle 57; Miln 47. Combined with vatthu Peta Vatthu Commentary 3, 17. — sūcighara a needle-case Vimāna Vatthu 251.
-ājira house-yard Vism 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); AN II 208; MN I 179, 240, 267, 344; Snp 406 (cf. SN V 350); Jāt I 61; Peta Vatthu Commentary 61; -kapoṭa [Sanskrit gṛhaka pota] the house-pigeon Miln 364, 403; -golikā house or domestic lizard Jāt II 147; -dāsī a female house-slave Peta Vatthu II 321; -dvāra a house door Jāt IV 142; as 116; Peta Vatthu Commentary 93; -bandhana the bonds of the house, i.e. the establishing of marriage Dhp 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 Snp 188; Iti 112 (gahaṭṭha + gh.); Jāt VI 575; -sandhi a cleft or crevice in the house Peta Vatthu Commentary 24; -sūkara a tame, domestic pig Dhp 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; Dhp II 38; -sappa a poisonous snake Dhp II 256.
:: Gharaṇī (feminine) [from ghara1] a housewife Vinaya I 271; SN I 201; Peta Vatthu III 19 (= ghara-sāminī Peta Vatthu Commentary 174); Dhp III 209.
:: Ghasa (adjective/noun) eating, an eater; in mahagghasa a big eater AN V 149 (of the crow); Dhp 325; Miln 288.
:: Ghasati [Vedic grasati and *ghasti, past participle grasta, cf. Greek γράω to gnaw, γράστς fodder, Latin gramen grass] to eat Jāt III 210; present participle ghasamāna Vinaya II 201; Thera 749. — cf. ghasa, ghasta and ghāsa. See also jaddhu. Desiderative jighacchati. [BD]: graze
:: Ghasta [past participle of ghasati = Skt. grasta] only in vaṅka° having eaten or swallowed the hook (cf. grasta-vaṅka) DN II 266 (v.-g° va ambujo); Jāt VI 113.
:: Ghata (neuter) [Vedic ghṛta, ghṛ to sprinkle, moisten] clarified butter Vimāna Vatthu 326; Miln 41; Saddhammopāyana 201 (-bindu). With reference to the sacrificial fire (fire as eating ghee, or being sprinkled with ghee) ghatāsana; Jāt 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 = MN I 207. In the Vinaya frequently combined with kolamba, also a deep vessel: I 209, 213, 225, 286. — as water-pitcher: Jāt I 52, 93 (puṇṇa°), 166; Vimāna Vatthu 118, 207, 244 (°satena nhāto viya); Peta Vatthu Commentary 66 (udaka°), 179 (pānīya°), 282. — In general: SN IV 196. For holding a light (in formula antoghaṭe padīpo viya upanissayo pajjalati) Jāt I 235 (cf. kuṭa), Peta Vatthu Commentary 38. Used as a drum Jāt VI 277 (= kumbhathūna); as bhadda° Saddhammopāyana 319, 329.
-pamāṇa (adjective) of the size of a large pot Jāt 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 Jāt IV 316; maccha° a swarm [BD: school] of fish Jāt II 227; vana° dense forest Jāt II 385; IV 56; V 502; VI 11, 519, 564; brahma° company of brahmins Jāt 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 Jāt I 32 (cf. kumbha).
:: Ghaṭana (neuter) [Sanskrit ghaṭana, to granth, cf. gantha] 1. combining, putting together, combination, composition, Jāt 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 MN I 86; SN I 267 (yamati for vāy°); past participle 51; or yuñjati gh° vāy° Jāt IV 131. — Saddhammopāyana 426, 450.
:: Ghaṭeti [denominative from ghaṭa2, cf. gantheti] to join, to connect, to unite Jāt I 139; frequent in anusandhiṁ ghaṭetvā adding the connection (between two paragraphs of a text) Jāt I 220, 308.
:: Ghaṭikā1 (feminine) [to ghaṭa1] a small bowl, used for begging alms Theri 422 (= Therīgāthā Commentary 269: bhikkhā-kapāla).
:: Ghaṭikā2 (feminine) [to ghaṭa2] 1. A small stick, a piece of a branch, a twig Jāt I 331; IV 87 (khadira°); VI 331; Theri 499 (= khaṇḍa Therīgāthā Commentary 290). Upadhānaghaṭikā Jāt III 179 (belonging to the outfit of an executioner); pāsa° Jāt 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). DN I 6 (Sumaṅgalavilāsinī I 85: ghaṭikā ti vuccati dīgha-daṇḍakena rassa daṇḍaka-paharaṇa kīḷā, tip-cat); Vinaya II 10; III 181; MN I 266; AN V 203; Miln 229. 3. A stack of twigs SN II 178, 4. (a stick used as a bolt Vinaya II 120, 208; III 119; usually as sūci° a needle-shaped stick Vinaya II 237 (cf. Vinaya Texts III 106); SN IV 290; Udāna 52; Jāt I 346. cf. gaṇḍikādhāna.
:: Ghaṭita [past participle of ghaṭeti] connected, combined Vism 192.
:: Ghaṭī (feminine) [to ghaṭa1] a jar Dhp I 426. In compounds also ghaṭi°.
-odana rice boiled in a jar Dhp 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 Dhp I 380; proper name of akumbhakāra SN I 35, 60; MN II 45f. (= °suttanta, mentioned as such at Dhp III 251); Jāt I 43.
:: Ghaṭīyati [passive of ghaṭeti] 1. to be connected or continued Dhp 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 Jāt I 454.
:: Ghaṭṭeti [Sanskrit ghaṭṭayati] to strike, beat, knock against, touch; figurative to offend, mock, object to. (a) literally MN II 4 (jannukena; text reads ghattesi, varia lectio ghaṭesi); Snp 48 (= saṇ° Cullaniddesa §233); Jāt I 218; Peta Vatthu IV 109 (= paṭihaṁsati Peta Vatthu Commentary 271); Sumaṅgalavilāsinī I 256 (= khuṁseti); Dhp I 251. (b) figurative AN III 343; Snp 847 (cf. Mahāniddesa 208); Vism 18, — past participle ghaṭṭita past participle 30, 36; psychologically ghaṭṭayati = ruppati, Spk II 290 on SN 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; DN I 21, 245; III 102, 244f.; SN I 115; MN I 112, 191; II 42; Dhp 360; past participle 20; Miln 270; Vism 444f. (with definition). — In other connections: Peta Vatthu II 24 (ghāna-chinna, one whose nose is cut off).
-āyatana the organ of smell DN III 243, 280; Dhammasaṅgani 585, 605, 608; -indriya the sense of smell DN 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 SN I 115; DN 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 Jāt I 511 (°ṁ kurute); Peta Vatthu Commentary 173 (°atthāya gacchati "go feeding"). Mostly in: °esana search for food (= gocara) SN I 141; Snp 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: Jāt I 94; AN I 107; II 85; III 385; chādana: DN I 60; MN I 360; Vimāna Vatthu 23, 137; -hāraka one who fetches the fodder (food) Thera 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 DN 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" Jāt I 253. Theri 474, 493 (= samugghāta commentary); Snp 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°) Jāt 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 MN I 244, etc. (see go); cora° an executioner or hangman Jāt III 41; past participle 56; Peta Vatthu Commentary 5. — (neuter) brigandage, robbery, slaughtering: gāmaghātakaṁ karoti Jāt I 200.
:: Ghāteti [denominative from ghāta, cf. Skt. ghātayati to han] to kill, slay, slaughter Iti 22 (yo na hanti na ghāteti); Dhp 129, 405; Jāt I 255; Mahāvaṁsa 7, 35, 36. — preterit aghātayi Jāt I 254; gerund ghātetvā Jāt I 166. — causative ghātāpeti to have somebody killed Jāt IV 124. — cf. ghacca, ghātita, āghāteti.
:: Ghātikā (feminine abstract to ghātaka) murder Jāt I 176f.
:: Ghātimant (adjective) able to strike, able to pierce (of a needle), in ghana° going through hard material easily Jāt III 282.
:: Ghātin (adjective/noun) killing; a murderer Jāt 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 Jāt 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 SN IV 71, 74 or ghāyitvā Jāt I 210 (jālagandhaṁ); III 52 (macchagandhaṁ); Miln 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) Miln 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) Miln 363, 365.
:: Ghosa [Vedic ghoṣa to ghuṣ] 1. shout, sound, utterance Vinaya II 155 ("Buddha" °ghosa); MN I 294; AN I 87, 228; Snp page 106; Snp 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 AN II 71 = past participle 53; also as pamāṇika Dhp III 114 (in same context).
:: Ghosaka (ghosana ￼) (adjective) sounding, proclaiming, shouting out (—°), in dhamma° praising the Law Jāt II 286; Satthu guṇa° sounding the praise of the Master Dhp III 114. As noun name of a deva (Gh. devaputta) Dhp I 173.
:: Ghosanā (feminine) fame, renown, praise, in Māra° Jāt I 71.
:: Ghosavant (adjective) full of sound, roaring Jāt III 189.
:: Ghoseti [denominative of ghosa, cf. Skt. ghoṣayati, causative to ghuṣ] to proclaim, announce; cry a loud, wail, shout Jāt II 112; III 52; Peta Vatthu II 937 (= uggh°); IV 63; past participle ghosita and ghuṭṭha (q.v.). — causative ghosāpeti to have proclaimed Jāt I 71.
:: Ghosita  1. [past participle of ghoseti] proclaimed, renowned, Peta Vatthu Commentary 107 (= ghuṭṭha); Vimāna Vatthu 31 (nakkhattaṁ). As name of place Ghositārāma Dhp I 53, 161, 208. 2. [agent noun = ghoṣitṛ, cf. ghosaka] one who proclaims, advocates, or heralds; in proper name Ghosita Seṭṭhi Dhp I 187.
:: Ghota is wrong reading at Jāt I 454, probably = ghaṭṭa.
:: Ghoṭaka [cf. Skt. ghoṭaka, Abhidh-r-m 2, 281] a (bad) horse Jāt 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 SN I 117 (of Māra); Jāt I 160 (of sleeping bhikkhus, gh° kākacchamānā breathing loud and snoring). cf. Ghurughurāyati.
:: Ghurughurāyati [denominative from Ghuru-ghuru] to snore Jāt III 538; Dhp 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 Jāt I 50 (of festival); 425 (nakkhattaṁ); II 248 (ussava); Peta Vatthu II 82 (dūra° of wide renown, world-famed of Bārāṇasī); Dhp III 100 (chaṇe ghuṭṭhe when the fair was opened).
:: Giddha (adjective) [past participle of gijjhati] greedy; greedy for, hankering after (with locative) SN I 74 (+ kāmesu mucchita); II 227; AN II 2; III 68; Snp 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 Iti 92 (+ vītagedha); Snp 210 (the same), 845. cf. pa°.
:: Giddhi (feminine) [cf. Skt. gṛdhyā or gṛdhnutā] greed, usually in compounds: °māna greed and conceit Snp 328, °lobha g. and desire MN I 360, 362 (also a° and giddhilobhin); Jāt V 343. derivative giddhikatā (feminine abstract = Skt. gṛdhnutā) greed Vibhaṅga 351 (varia lectio gedhi°).
:: Giddhimā (adjective from giddhi) greedy, full of greed Jāt V 464 (rasa°).
Aphetic. Relating to the gradual loss of vowel sounds at the beginning of a word.
:: Giddhin (adjective from preceding) greedy, usually —° greedy for, desirous after Peta Vatthu IV 107 (āhāra°) feminine giddhinī: gāvī vaccha° Vinaya I 193; SN IV 181. cf. also paligedhin.
:: Giha [= gaha] only in agiha (adjective) houseless, homeless (= pabbajita, a wanderer); poetic for anagāra Snp 456, 464, 487, 497.
:: Gihin (adjective/noun) [from gaha, cf. gaha and geha; Skt. gṛhin] a householder, one who leads a domestic life, a layman (opposite pabbajita and pa ribbājaka). Genative singular gihissa (DN III 147, 167) and gihino (DN III 174); noun plural gihī; in compounds gihī° and gihi° (usually the latter). Gihī agāraṁ ajjhāvasantā AN I 49; gihī odātavasanā (clad in white robes as distinguished from kasāva-vasanā the yellow-robed i.e. bhikkhus) DN I 211; III 117, 124, 210; MN I 340; III 261; AN I 74. — Contrasted with pabbajitā: AN I 69; DN III 147, 167, 179. Gihī dhaññena dhanena vaḍḍhati DN III 165. — Other passages in general: SN II 120, 269; III 11; IV 180, 300f.; AN II 65; 69 (kāmabhogī); IV 438 (the same); DN III 124 (the same); AN III 211 (sambodhi-parāyano); IV 345f.; DN III 167f.; 171f.; 176, 192; Snp 220, 221, 404; Dhp 74; Miln 19, 264; Dhp I 16 (gihīniyāma); Saddhammopāyana 376, 426; Peta Vatthu Commentary 13 (gihīkālato paṭṭhāya from the time of our laymanship); Dhp 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 AN III 41; -parisā a congregation of laymen SN I 111; MN I 373; AN III 184; -bandhanāni (plural) a layman's fetters Snp 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) Snp 44, 64 (= Cullaniddesa §229); Miln 11; -bhūta as a householder DN II 196; -bhoga riches of a worldly man SN III 93; Iti 90; -liṅga characteristic of a layman Dhp II 61; -saṁsagga association with laymen AN III 116, 258; -saṁyojana the impediments of a householder (cf. °bandhanāni) MN I 483; -sukha the welfare of a g. AN I 80.
:: Gijjha [Vedic gṛdhra, cf. gijjhati] 1. (masculine) a vulture. Classed with kāka, crow and kulala, hawk MN I 88; (kākā + g.), 364 (in simile, with kaṅkā and kulatā) 429 (the same); Snp 201 (kākā + g.); Peta Vatthu Commentary 198 (+ kulalā). It occurs also in the form gaddha. 2. (adjective) greedy, desirous of (—°): kāma° Jāt I 210 (cf. giddha); cf. paṭi°.
￼ Vulture's Peak
-kūṭa "Vulture's Peak" name of a hill near Rājagaha Vinaya II 193; Dhp I 140; Peta Vatthu Commentary 10 and passim; -potaka the young of a vulture Vism 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 Theri 152 (= paccāsiṁsita Thig-a).
:: Gilana (neuter) [from gilati] devouring, swallowing Miln 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 SN I 51 = Vimāna Vatthu 116; mā gilī lohagulaṁ Dhp 371; — Jāt III 338; Miln 106, — past participle gilita: gilitabaḷisa having swallowed the hook SN IV 159. cf. ud°, o°, pari°; — causative gilāpeti to make swallow Jāt 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.; SN V 80, 81 (bāḷha° very ill); AN I 120 = past participle 27; AN III 38, 143f.; IV 333; V 72f.; Jāt I 150; II 395; III 392; Peta Vatthu Commentary 14; Vimāna Vatthu 76.
-ālaya pretence of illness Jāt VI 262; -upaṭṭhāka (feminine °ī) one who attends to the sick Vinaya I 92, 121f.; 142f.; 161, 303, AN I 26; III 143f.; -°bhatta food for the attendant or nurse Vinaya I 292f.; -upaṭṭhāna tending or nursing the sick DN 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; Vism 66; -bhesajja medicine Vinaya I 292f.; -sālā a hall for the sick, hospital SN IV 210; AN III 142; Vism 259.
:: Gilānaka (adjective) 1. ill (= gilāna) AN III 142; 2. fit for an illness (bhesajja medicine) Miln 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. Dhp 286 (cf. gimhika for °isu). Miln 274; Dīpavaṁsa I 55; Vism 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 Snp 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 MN I 79; SN 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 AN IV 138 (+ hemanta and vassa); Snp 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; DN 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 AN III 347 (mahāgini); Snp 18, 19 (āhito > nibbuto: kindled > extinguished); Jāt 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 Jāt VI 590.
:: Giñjakā (feminine) a brick, in °āvasatha a house of bricks, as place name "the Brick Hall" DN I 91; Vinaya I 232; MN 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 DN III 174; Snp 350, 632, 690, 1132; Dhp 408; Theri 316, 402; Vimāna Vatthu 5018 (= vācā Vv-a); Dhammasaṅgani 637, 720; as 93; Sumaṅgalavilāsinī I 61 (aṭṭhaṅgupetaṁ giraṁ), Jāt II 134.
:: Giri [Vedic giri, Old-Bulgarian gora mountain] a mountain; as a rule only in compounds, by itself (poetical) only at Vism 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. DB I 8 and Vinaya Texts III 71). Vinaya II 107, 150; IV 85, 267; Jāt III 538; Dhp I 89. The BHS version is girivaggu-samāgama Avadāna-śataka II 24; -kannikā (feminine) name of a plant (Clitoria ternatea) Vism 173; Dhp I 383 (varia lectio kaṇṇikā cf. Skt. °karnī;) -gabbhara = °guhā Snp 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; DN I 71 = MN I 269, 274, 346, 440 = AN II 210 = past participle 59 (as giriṁ guhaṁ); AN 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; Skt. vraja] = °guhā, a mountain cave or gorge, serving as shelter and hiding place Jāt 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). SN II 185. Also name for Rājagaha Snp 408; Dīpavaṁsa V 5; in its Skt. 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 Miln 21, 224; -sikhara mountain top, peak Vimāna Vatthu 4; (kañcana°, shining).
:: Giriyā (plural) in dhamma° and brahma°, a name of certain theatrical entertainers Miln 191.
:: Gīta [past participle of gāyati] 1. (past participle) sung, recited, solemnly proclaimed, enunciated: mantapadaṁ gītaṁ pavuttaṁ DN 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: AN I 261; Vimāna Vatthu 8110 as naca gītādi Jāt I 61; Vimāna Vatthu 131; referring to nacca-gīta-vādita, dancing with singing and instrumental accompaniment DN III 183 (under samajja, kinds of festivities); Vimāna Vatthu 324. Same with visūkadassana, pantomimic show at DN I 5 (cf. Sumaṅgalavilāsinī I 77; Paramatthajotikā I 36).
-rava sound of song Mahāvaṁsa 7, 30; -sadda the same Jāt IV 3; Dhammasaṅgani 621; Dhp I 15; -ssara the same Vinaya II 108; AN III 251; Jāt III 188.
:: Gītaka (neuter) and gītikā (feminine) (Gīti ￼) a little song Jāt III 507.
:: Gīvā (feminine) [Sanskrit grīvā, to *gṷer to swallow, as signifying throat: see note on gala] for etymology] 1. the neck Snp 609; Jāt 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) Jāt 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. Iti 6 (1979), 275f.
:: Gīveyyaka (neuter) [cf. Skt. graiveyaka] necklace, an ornament for the neck (original "something belonging to the neck," cf. necklet, bracelet, etc.) Vinaya I 287; AN I 254f. (= Vism 247, where gīveyya only); 257; III 16; Jāt IV 395 (gīveyya only); V 297; VI 590; Vimāna Vatthu 104.
:: Go ￼ (masculine-feminine) [Vedic go, Latin bos, Greek βοῦς, Old High German chuo, as cū = English cow] a cow, an ox, bull, plural cattle. For feminine cf. gāvī; see also gava° for compounds — Singular nominative go (Snp 580, also in composition, cf. aja-go-mahisādi Peta Vatthu Commentary 80 = pasū); genitive gavassa (MN I 429); instrumental gavena, gāvena; accusative gavaṁ, gāvan; ablative gavamhā, gavā (DN I 201 = AN II 95 = past participle 69); locative gavamhi, gāvimhi (Paramatthajotikā II 323), gave (Snp 310). — Plural nominative gāvo (DN I 141; MN I 225; AN I 205; II 42f.; Snp 20, 296, 307; Jāt I 295); genitive gonaṁ AN II 75 (cf. Vedic gonām), gavaṁ (Jāt IV 172, cf. gavaṁpati), gunnaṁ (AN I 229, II 75; V 271; Jāt I 194; III 112; IV 223); instrumental gohi (Snp 33); accusative gāvo (MN I 225; AN I 205; Snp 304; Dhp 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; AN I 136 (cf. Vinaya Texts II 34); -kaṇṇa a large species of deer Jāt V 406 (= gaṇin), 416 (khagga + g.); as 331 (gavaya + g.); cf. next; -kāṇā (feminine) = gokaṇṇa DN III 38 = 53; -kula (neuter) a cow pen, a station of cattle SN IV 289; -gaṇa a herd of cattle MN I 220; AN I 229; Jāt II 127; Dhp I 175; Vimāna Vatthu 311; -ghaṁsikā a roller, rod Vinaya II 117 (cf. Vinaya Texts III 98); -ghātaka one who kills cows, a butcher DN II 294 (in simile); MN I 58, 244, 364 (°sūnā, slaughterhouse); SN II 255; IV 56; AN III 302, 380; Jāt V 270; Vism 348 (in simile); -cara I. Literal A. (masculine noun) pasture, literally "a cow's grazing," search after food; fodder, food, subsistence (a) of animals: Jāt I 221; III 26; Dhp 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" AN II 33 = III 121; gocarāya gacchati to go feeding, to graze Snp 39; Jāt I 243; gocare carati to go feeding, to feed Jāt 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 Vism 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) Snp 605; jala° (the same) Jāt 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 SN 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 Dhp 22; vimokho yesaṁ gocaro "whose pasture is liberty" Dhp 92 = Thera 92. Especially in phrase ācāra-gocara-sampanna "pasturing in the field of good conduct" DN I 63 = Iti 118; MN I 33; SN V 187; It. 96; analysed as dvandva compound at Vibhaṅga 246, 247, but cf. pāpācāra-gocara Snp 280, 282. This phrase (ācāra-gocara) is also discussed in detail at Vism 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 AN III 389; IV 345f.; DN III 58 = 77; SN 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 MN I 319; sattasaddhamma°, moving in the sphere of the seven golden rules SN III 83; rūpa° to be perceived by sight Jāt I 396; Nibbāna° belonging to name Saddhammopāyana 467. — °kusala (adjective) skilled in (finding proper) food; clever in right living — behaving properly in, exercising properly MN I 220 = AN V 347 (of a cowherd driving out his cattle); SN III 266f. (samādhi°); AN III 311 (the same) V 352f. (with reference to cattāro satipaṭṭhānā); °—°gahaṇa the taking of food, feeding Jāt I 242; °—°gāma a village for the supply of food (for the bhikkhus) Peta Vatthu Commentary 12, 42; °—°ṭṭhāna pasturage Jāt III 52; °—°pasuta intent on feeding Jāt III 26; °—°bhūmi pasturage, a common Dhp III 60; °—°visaya (the sphere of) an object of sense SN V 218; Vibhaṅga 319; -caraṇa pasturing Jāt VI 335; -ṭ-ṭha (neuter) [Sanskrit goṣṭha to sthā to stand; cf. Latin stabulum, stable; super-stes; Gothic awistr] a cow-stable, cow-pen MN I 79; Jāt IV 223; -pa [Sanskrit gopa, cf. gopati] a cowherd, herdsman Snp 18; Dhp 19; Jāt IV 364 (a robber); Vism 166 (in simile); Dhp 157, feminine gopī Snp 22, 32; -pakhuma (adjective) having eyelashes like a heifer DN II 18; III 144, 167f.; Vimāna Vatthu 162, 279 (= āḷārapamha); -pada a cow's footprint, a puddle AN III 188; IV 102; Miln 287; also °padaka AN III 188 varia lectio; Sumaṅgalavilāsinī I 283; -pariṇāyaka leader of the cows, especially of a bull (gopitā + g.) MN I 220, 225; -pāla a cowherd (usually as °ka) Dhp 135; -pālaka = preceding Vinaya I 152, 243f.; MN I 79, 115f., 220 = AN V 347; MN I 333; SN IV 181; AN I 205 (-°uposatha); Miln 18, 48; Vism 279 (in comparison); Dhp III 59; -pitā "father (protector) of the cows" = gavaṁ pati, especially of a bull MN I 220 (+ °pariṇāyaka); -pī feminine of gopa, q.v.; -pura (neuter) [Sanskrit gopura] the gate of a city Jāt VI 433; Miln 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 Jāt IV 67; -maṇḍala ox-beat, ox-round, Cariyāpiṭaka III 15, 1 (as gā°), quoted Jāt I 47 (cf. assa-m°); Paramatthajotikā II 39; also in phrase °pa ribbūḷha Snp 301 (explained by Paramatthajotikā II 320 as goyūthehi parikiṇṇa); Jāt VI 27; at MN I 79 however it means the cowherds or peasants (see note MN I 536: gopāladārakā or gāmadārakā to varia lectio gāmaṇḍala) cf. gāmaṇḍala; -maya (masculine neuter) cowdung MN I 79; AN I 209, 295; V 234, 250, 263f.; Nettipakaraṇa 23; Dhp I 377. °—°pāṇaka acoprophagan, dor-beetle Anoplotrupes stercorosus Jāt II 156; °—°piṇda a lump of cowdung Jāt I 242; °—°bhakkha eating cowdung DN 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; Dhp I 323; -rakkhā (feminine) cow-keeping, tending cattle, usually combined with kasī, cultivation MN I 85; Peta Vatthu I 56; Jāt I 338; II 128; given as a superior profession (ukkaṭṭha-kamma) Vinaya IV 6; -ravaka the bellowing of a cow MN 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; Dhp I 158, 323, 397; Vimāna Vatthu 147; Paramatthajotikā II 322; -rūpa (collective) cattle Jāt I 194; IV 173; Miln 396 (bull); -lakkhaṇa fortune telling from cows DN I 9; -vaccha (khīra° and takka°) Vism 28; -vatika [Sanskrit govratin] one who lives after the mode of cows, of bovine practices MN I 387; Nettipakaraṇa 99 (cf. govata as 355, and Buddhist Manual of Psychological Ethics 240, note 1); -vikattana (and °vikantana; Skt. vikṛntana) a butcher's knife MN I 244, 449; AN III 380 Saddhammopāyana 381 (vikatta only); -vittaka one whose wealth is cattle Jāt I 191; -vinda the superintendent of cowherds AN III 373; -sappi ghee from cow's milk Vinaya III 251; as 320; -sālā cow-stable AN I 188; -siṅga a cow's horn Vism 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° Jāt) to massage with a cow's jaw bone Vinaya II 266, Jāt IV 188; V 303.
:: Gocara see Go + cara
:: Godhaka a kind of bird Jāt VI 358.
:: Godharaṇī (feminine-adjective) being able to be paired (of a young cow), or being with calf (?) Snp 26.
:: Godhā1 (feminine) [Sanskrit godhā] iguana, a large kind of lizard, vavan, Zeitschrift der Deutschen Morgenländischen 96 (1942), 23f. Vinaya I 215-16 (°mukha); DN I 9 (°lakkhaṇa, cf. Sumaṅgalavilāsinī I 94); Jāt II 118; III 52; 538; Dhp III 420. As godha (masculine) at Jāt V 489. Diminutive golikā at Jāt II 147.
:: Godhā2 (feminine) string of a lute Jāt VI 580 (cf. ṛgvedav 8, 58, 9).
:: Godhūma wheat (usually mentioned with yava, spelled) Miln 267; Sumaṅgalavilāsinī I 163; Paramatthajotikā II 323. See dhañña.
:: Golikā see godhā1.
:: Golomika (adjective) [inverted diæretic form from Skt. 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 SN I 6 = Snp 33, 34.
:: Goṇa1 [Sanskrit goṇa, according to BR, is derived from the Pāḷi] an ox, a bullock SN IV 195f.; Jāt I 194; IV 67; Peta Vatthu I 82; Peta Vatthu Commentary 39, 40; Vimāna Vatthu 63 (for ploughing); Sumaṅgalavilāsinī I 163; Dhp III 60. — °sira wild ox Jāt 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 Jāt VI 538 (arañña°).
:: Goṇaka2 [Sanskrit, BHS goṇika, cf. Pischel, Beitr. III 236; also spelled gonaka] a woollen cover with long fleece (Sumaṅgalavilāsinī I 86: dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni) DN I 7; SN III 144; Jāt V 506; Peta Vatthu II 128; Theri 378 (+ tūlika); Therīgāthā Commentary 253 (= dīgha-lomakāḷakojava). — °atthata spread with a goṇaka-cover AN 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; Miln 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; SN II 263; III 156; V 43, 228; MN I 80; AN I 261; III 364; V 21; Vism 320; Dhp II 190; Vimāna Vatthu 188.
-gaṇā (plural) a collection of beams, the rafters Vimāna Vatthu 784; -bhogga (-sama) bent like a rafter (nārī) Jāt III 395; -vaṅka (gopānasi°) as crooked as a rafter (of old people, cf. BHS gopānasī-vakra Avadāna-śataka II 25, note 5) SN I 117; MN I 88; AN I 138.
:: Gopeti [Sanskrit gopayati, gup; cf. gutta, gottā] to watch, guard, potential gopetha Dhp 315; — past participle gopita (q.v.).
:: Gopita (adjective) [past participle of gopeti] protected, guarded, watched (literal and figurative) Jāt VI 367; Miln 345; Paramatthajotikā II 116 (°indriya = guttindriya); Saddhammopāyana 398.
:: Gopphaka [Denominitive of goppha = Skt. gulpha] the ankle Vinaya IV 112; AN IV 102; Jāt V 472; Dhp 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 (AN IV 373 and V 23). Defined at past participle 12, 13 and Vism 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 Jāt I 235. — °ñāṇa, Puggalapaññatti 184; Vism 673. ā° Vism 683.
:: Gotta (neuter) [Vedic gotra, to go] ancestry, lineage. There is no word in English for gotta. [Ed.: See Chalmers, MN 4, sidebar: 'Sept'] 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 DB I 27, 195f. °jāti gotta lakkhaṇa Snp 1004; gotta salakkhaṇa Snp 1018; Ādiccā nāma gottena, Sākiyā nāma jātiyā Snp 423; jāti gotta kula Jāt II 3; jātiyā gottena bhogena sadisa "equal in rank, lineage and wealth" Dhp II 218. — evaṁ-gotta (adjective) belonging to such and such an ancestry MN I 429; II 20, 33; kathaṁ° of what lineage, or: what is your family name? DN 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; DN I 92 (explained at Sumaṅgalavilāsinī I 257: paññatti-vasena nāmaṁ paveṇi-vasena gottaṁ: the name for recognition, the surname for lineage); Snp 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; DN II 154; Snp 1019; Dhp 393; gottato same Jāt I 56. Examples: Ambaṭṭha Kaṇhāyana-gottena DN I 92; Vipassī Koṇḍañño-g.; Kakāsandho Kassapo-g.; Bhagavā Gotamo-g. DN II 3; Nāgito Kassapo-g. Sumaṅgalavilāsinī I 310; Vasudevo Kaṇho-g. Peta Vatthu Commentary 94.
-thaddha conceited as regards descent (+ jāti° and dhana°) Snp 104; -pañha question about one's family name Snp 456; -paṭisārin (adjective) relying on lineage DN I 99 (cf. DB I 122); AN V 327f.; -bandhava connected by family ties (ñāti° + g.) Cullaniddesa §455; -rakkhita protected by a (good) name Snp 315; Vimāna Vatthu 72; -vāda talk over lineage, boasting as regards descent DN I 99.
:: Gottā [agent noun to gopeti = Skt. goptṛ] feminine gottī protectress Jāt V 329.
:: Goṭavisa varia lectio Jāt 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 = Skt. jugupsate) to detest, see sub voce
:: Guggula [?] a kind of perfume Jāt 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); Snp 772, 958; Jāt II 418; VI 574; Vimāna Vatthu 5016.
-āsaya hiding in the heart; or the shelter of the heart AN IV 98 (maccupāso + g.); Jāt V 367 (the same); Dhp 37 (cittaṁ; see Dhp I 304).
:: Guḷa1 [Sanskrit guḍa and gulī ball, guṭikā pill, guṇikā tumour; to °gleu to make into a ball, to conglomerate. cf. Skt. glauh; ball; Greek γλοντός; Old High German chliuwa; German kugel, kloss; English clot, cleat; also °gel with same meaning: Skt. 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) DN I 54; MN III 95; Peta Vatthu Commentary 145; ayo° an iron globe Dhp 308; Sumaṅgalavilāsinī I 84; loha° of copper Dhp 371; sela° a rockball, i.e. a heavy stone-ball Jāt I 147.
-kīḷā play at ball Dhp 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" Jāt 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" Jāt I 149; III 126, 184 (varia lectio °guḷika); IV 256 (varia lectio the same); mālā° a cluster a chain of flowers, a garland Jāt I 73, 54; puppha° the same Dhp 172, 233.
:: Guḷā Gulā (feminine) [to guḷa1] a swelling, pimple, pustule, blight, in compound guḷā-guṇṭhika-jāta DN II 55, which is also to be read at AN II 211 (in spite of Morris, preliminary remarks to AN II 4, whose translation is otherwise correct) = guḷā-gunṭḥita covered with swellings (i.e. blight); cf. similar expression at Dhp 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., SN II 92 (guḷigandhika°); IV 158 (guṇaguṇika°); the reading at Dīpavaṁsa XII 32, also varia lectio at AN 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 Jāt III 184 (varia lectio for °guḷa); IV 256; Vism 285 (+ muttā-guḷikā).
:: Guḷikā (feminine) [to guḷa1; cf. Skt. guṭikā pill, guṇikā tumour] a little ball SN V 462 (satta-kolaṭṭhi-mattiyo guḷikā, plural); Theri 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°) DN I 84 = MN I 279 = II 22 = AN I 9. 2. a thicket, a bush, jungle; the lair of an animal in a thicket (sayana° Jāt IV 256) SN III 6 (eḷagalā°); Jāt III 52 (nivāsa°, vasana°); Vimāna Vatthu 301 (gaccha° underwood); Jāt I 149, 167; II 19; III 55; IV 438; Vimāna Vatthu 63, 66. cf. pagumba = gumba, in vana° Snp 233 (see Paramatthajotikā I 192). veḷu° Thera 919.- Accusative gumbaṁ (adverb) thickly, in masses balled together Miln 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 = AN III 375 (vīṇā)., (c) of a bow, in aguna stringless Jāt V 433 (dhanu). 2. (a strand of a rope as 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 Snp 714; diguṇaṁ nivāpaṁ pacitvā cooking a double meal Vimāna Vatthu 63; catugguṇa fourfold, of asaṅghāṭī DN II 128; SN II 221, cf. Rhys Davids, DB II 145. aṭṭhaguṇa (hirañña) Theri 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 Miln 106; sataguṇaṁ sahassaguṇaṁ Vism 126. 3. (a part as quality, especially good quality, advantage, merit Jāt I 266; II 112; III 55, 82. — lobha° Snp 663; sādhu° Snp 678; sīla° Jāt I 213; II 112; Buddha° Jāt II 111; pabbajita° Jāt 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 Jāt I 307; II 2; -kittana telling one's praises Peta Vatthu Commentary 107, 120; -guṇika in phrase tantākulajāta g.-g.-jāta at SN 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. Skt. guṇikā tumour: guḷa and gaḷa, veḷu: veṇu, and note on gala]] a ball, a cluster a chain (?), in anta° the intestines; MN I 185-, Khuddakapāṭha 11., Cp. Paramatthajotikā I 57 for explanation — mālāguṇa a garland or chain (cluster of flowers Dhp 53 (but °guḷa at Jāt I 73, 74). See guḷa3.
:: Guṇa3 [derivation unknown. cf. Skt. ghuna] a woodworm Jāt 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 Jāt VI 449 (g. vuccate kavacaṁ commentary); see Kern, Toevoegselen page 132.
:: Guṇṭheti [cf. Skt. 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 Snp 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 Jāt II 267; III 348 (text: °guṇḍika); Jāt 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; Dhp IV 133 (°vaṇṇāni akkhīni). See also jiñjuka.
:: Guru (adjective/noun) [a younger form of garu (q.v.); Skt. 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 Dhp 315 = Thera 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) SN IV 70 (agutta and sugutta, with danta, rakkhita); AN III 6 (atta° self-controlled); Snp 250 (sotesu gutto + vijitindriyo), 971 (the same + yatacārin); Dhp 36 (cittaṁ). II. As agent noun (= Skt. goptṛ, cf. kata in kāla-kata = kāḷaṁ kartṛ) one who guards or observes, a guardian, in Dhammassa gutta Dhp 257, observer of the Norm (explanation Dhp III 282: dhammojapaññāya samannāgata), cf. dhammagutta SN I 222.
-indriya one whose senses are guarded; with well-guarded senses Snp 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 DN I 63 (explained Sumaṅgalavilāsinī I 182 by pihita-dvāro), 70; SN II 218; IV 103, 112, 119f., 175; Snp 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) DN III 213; Iti 24; past participle 20, 24; Dhammasaṅgani 1347; Peta Vatthu Commentary 163. Opposite a° lack of sense-control DN III 213; Iti 23; Dhammasaṅgani 1345.
:: Gutti (feminine) [Vedic gupti] protection, defence, guard; watchfullness. (a) literally of a city AN IV 106f. (b) figurative of the senses in indriyānaṁ gutti Dhp 375; past participle 24 (+ gopanā); Dhammasaṅgani 1348; Saddhammopāyana 341 (agutti); Vinaya IV 305; AN II 72 (atta°); also in plural: guttīsu ussuka keen in the practice of watchfullness DN III 148.
:: Guttika [from gutti] a guardian, one who keeps watch over, in nagara° the town-watchman, the chief-constable Peta Vatthu Commentary 4; Miln 345.
:: Guyha [gerund of guh = Vedic guhya] 1. Adjective to be hidden, hidden in °bhaṇḍaka the hidden part (of the body) Dhp IV 197. 2. (neuter) that which is hidden; literally in vattha° hidden by the dress, i.e. the pudendum (the sexual organ) DN I 106; Snp 1022, etc. (see vattha), figurative a secret Miln 92; guyhaṁ pariguyhati to keep a secret AN 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 Jāt III 393; -kīḷana playing with excrement Vism 531; -kūpa a privy (cf. karīsa) MN I 74; Snp 279; Peta Vatthu II 316; past participle 36; Jāt VI 370; Vism 54; -khādaka living on fæces Jāt II 211 (°pāṇaka) Peta Vatthu Commentary 266; -gata having turned to dung Iti 90; -gandhin smelling of excrement Peta Vatthu II 315; -ṭ-ṭhāna a place for excrement Thera 1153; -naraka = next Vism 501; -Niraya the mire Hell Vimāna Vatthu 226; Saddhammopāyana 194; -pāṇa an insect living on excrement (= °khādakapāṇa) Jāt II 209, 212; -bhakkha feeding on dung (sterus) MN III 168; Peta Vatthu Commentary 192; Dhp II 61; -bhānin of foul speech AN 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) Snp 197 (cf. Paramatthajotikā II 248; Vism 345f.).
-----[ H ]-----  ☝  ￼
￼
:: Ha [frequent in ṛV, as gha or ha, Indo-Germanic °gho, °ghe; cf. Latin hi-c, Skt. hi] an emphatic particle "hey, oh, hallo, I say" Vinaya II 109; Snp 666; iti ha, thus Vinaya I 5, 12; DN I 1; a common beginning to traditional instruction Snp 1053; itihītihaṁ (saying), "thus and thus" Snp 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 AN IV 98; Jāt VI 579 = 587; Miln 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 DN II 293; SN I 207 (ettha uro hadayan ti vuttaṁ as 140); in detail: Vism 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 SN 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 Snp page thirty-two (hadayaṁ te phālessāmi "I shall break your heart"); hadayaṁ phalitaṁ a broken heart Jāt I 65; Dhp I 173. chinna h. the same Jāt V 180. hadayassa santi calmness of h. AN V 64f.; hadayā hadayaṁ aññāya tacchati MN I 32. h. nibbāyi the heart (i.e. anger) cooled down Jāt VI 349; h. me avakaḍḍhati my heart is distraught Jāt IV 415. — duhadaya bad-hearted Jāt VI 469.
-aṭṭhi a bone of the heart Paramatthajotikā I 49, 50 (so read for pādaṭṭhi, see Appendix to Paramatthajotikā 1.); Vism 255; Paramatthajotikā II 116; -gata [°ṅgata] gone to the heart, learnt by heart Miln 10; [BD]: got by heart -gama [°ṅgama] heart-stirring, pleasant, agreeable DN I 4; III 173; MN I 345; AN II 209; V 205; Vinaya III 77; Mahāniddesa 446; Dhammasaṅgani 1343; Sumaṅgalavilāsinī I 75; -pariḷāha heart-glow Miln 318; -phālana bursting of the heart Jāt I 282; -maṁsa the flesh of the heart, the heart Jāt I 278, 347; II 159 etc. (very frequent in the Jātakas); Dhp 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. Jāt VI 388 hadaya-tthena), -vatthu (1) the substance of the heart Miln 281; as 140. (2) "heart-basis," the heart as basis of mind, sensorium commune Tikapaṭṭhāna 17, 26, 53f., 62, 256; Vism 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 Vism 54; -ssita stuck in the heart (of salla, dart) Snp 938; Mahāniddesa 411.
:: Halaṁ = hi alaṁ (q.v.); "halaṁ dāni pakāsituṁ" why should I preach? Vinaya I 5 = DN II 36 = MN I 168 = SN I 136.
:: Halāhala1 [onomatopoetic; cf. Skt. halāhala] a kind of deadly poison, usually as °visa Jāt I 271, 273, 380; III 103; V 465; Miln 256; Vism 57; Therīgāthā Commentary 287.
:: Halāhala2 (neuter) [onomatopoetic] uproar, tumult Jāt I 47f.; Miln 122. cf. kolāhala.
:: Haliddā and Haliddī (feminine) [cf. Skt. haridrā] turmeric. 1. haliddā: Vinaya I 201; Jāt V 89. 2. haliddī (haliddi°) MN I 127; AN III 230, 233; SN II 101; Paramatthajotikā I 64; °rāga like the colour of turmeric, or like the t. dye, i.e. not fast, quickly changing and fading Jāt III 148 (of citta), cf. Jāt III 524f.
:: Hambho (indeclinable) [haṁ + bho] a particle expressing surprise or haughtiness Jāt I 184, 494. See also ambho.
:: Hammiya (neuter) [cf. Vedic harmya house and BHS 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; Miln 393; Mahāniddesa 226 = Vism 25.
-gabbha a chamber on the upper storey Vinaya II 152.
:: Haṁ (indeclinable) [cf. Skt. haṁ] an exclamation "I say, hey, hallo, look here!" Vimāna Vatthu 508 (= nipāta Vimāna Vatthu 212); Jāt V 422; Vimāna Vatthu 77. Sometimes as han ti, e.g. Jāt V 203; Dhp III 108. See also handa and hambho. In combination iti haṁ (= iti) Snp 783; Mahāniddesa 71; or with other particles like haṁ dhī Dhp I 179, 216 (here as haṁ di).
:: Haṁsa1 [from haṁsati] bristling: see lomahaṁsa Snp 270 etc.
:: Haṁsa2 [cf. Skt. haṁsa = Latin (h)anser "goose," Greek χήν = as gōs = English goose, German gans] 1. A water-bird, swan SN I 148; Snp 221, 350, 1134; Dhp 91, 175; Dhp II 170; Jāt 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: Jāt I 207; II 353; Vism 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 Jāt V 356; VI 539; Paramatthajotikā II 277. — feminine haṁsī Dāṭhāvaṁsa V 24 (rāja°). 2. a kind of building Jāt I 92.
-potaka a young swan Vism 153 (in simile); -rāja the king of swans Vimāna Vatthu 358; Vinaya IV 259.
:: Haṁsana (adjective-neuter) [from hṛṣ] bristling, see lomahaṁsa Snp 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"; as 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; MN I 79; causative haṁseti to cause to bristle Jāt V 154, — past participle haṭṭha.
:: Haṁsi (indeclinable) [?] = hañci if, in case that Jāt 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 = as gūd "battle." Dhatupāṭha (363 and 429) gives "hiṁsā" as meaning of han] 1. to strike, to thresh SN IV 201; Jāt IV 102. 2. to kill DN I 123; AN IV 97 (a sinā hanti attānaṁ); Snp 125; Dhp 405; maggaṁ hanantena to slay travellers on the road Jāt I 274; III 220. 3. to destroy, to remove Snp 118; Dhp 72. Forms: Present 1st singular hanāmi Jāt II 273; 2nd singular hanāsi Jāt III 199; V 460; 3rd singular hanti Snp 118; AN IV 97; Dhp II 73 (= vināseti); Dhp 72; hanāti Jāt V 461; hanati Jāt I 432; 1st plural hanāma Jāt I 200; 3rd plural hananti Snp 669. Imperative hana Jāt III 185; hanassu Jāt V 311; hanantu Jāt IV 42; Dhp 355; Jāt I 368. Potential hane Snp 394, 400; haneyya DN I 123; Snp 705. Present participle a-hanaṁ not killing DN I 116; hananto Jāt I 274. Future hanissati Jāt IV 102; hañchati Jāt IV 102; hañchema Jāt II 418. Preterit hani Mahāvaṁsa 25, 64; 3rd plural haniṁsu Snp 295; Jāt I 256; gerund hantvā Snp 121; Dhp 294f.; ha nitvāna Jāt III 185. — Passive haññati DN II 352; SN IV 175; Snp 312; Jāt I 371; IV 102; Dhp II 28. Present participle haññamāna SN IV 201. Gerundive hantabba DN II 173. Passive preterit haññiṁsu DN I 141. Future haññissati Sumaṅgalavilāsinī I 134. — Causative hanāpeti to cause to slay, destroy Jāt I 262; Sumaṅgalavilāsinī I 159; ghātāpeti Vinaya I 277; ghāteti to cause to slay Dhp 405; Snp 629; a-ghātayaṁ, not causing to kill SN I 116; potential ghātaye Snp 705; ghātayeyya Snp 394; preterit aghātayi Snp 308; ghātayi Snp 309; passive ghātīyati Miln 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. Skt. 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 DN I 106, 142; II 288; Snp 153, 701, 1132; Jāt 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); Dhp 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 Jāt I 421.
:: Hantar [agent noun from hanati] a striker, one who kills DN I 56; AN II 116f.; III 161f.; SN I 85; Dhp 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 DN I 11; Jāt I 28 (mahā°), 498; Paramatthajotikā II 30 (°sañcalana); Sammohavinodanī 145 (°sañcopana). — saṁhanana jaw-binding, incantations to bring on dumbness DN I 11; Sumaṅgalavilāsinī I 97.
:: Hanukā (feminine) [from hanu] the jaw Jāt I 498; Sumaṅgalavilāsinī I 97; Miln 229; also neuter Vinaya II 266; Jāt I 461; II 127; IV 188; -°aṭṭhika the jawbone Jāt I 265f.; Vism 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) Jāt I 138; du° SN I 36.
:: Haraṇa (neuter) [from hṛ] taking, seizing, removing Jāt I 117, 118, 232; Sumaṅgalavilāsinī I 71. kucchi° noun filling of the belly Jāt I 277. °bhatta a meal to take along Dhp 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. Jāt V 4, 293, 458; Dhp 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; as geard = yard. — Dhātum explains har laconically by "haraṇa "] 1. to carry Jāt II 176; Dhp 124; to take with one DN I 8, 142; opposed to paccāharati Sammohavinodanī 349-354; Paramatthajotikā II 52-58. 2. to bring Jāt I 208; to offer Jāt I 238; Snp 223. 3. to take, gather (fruits) Miln 263. 4. to fetch, buy Jāt I 291 (mama santikā). 5. to carry away, to remove DN II 160, 166; Jāt I 282; Snp 469; Mahāvaṁsa 1, 26; to do away with, to abolish Jāt I 345. 6. to take away by force, to plunder, steal DN I 52; Jāt I 187; V 254. 7. to take off, to destroy Jāt I 222 (jīvitaṁ), 310 (visaṁ); to kill Jāt I 281. Forms: preterit ahāsi Snp 469f.; Dhp 3; Jāt IV 308; cf. upasaṁhāsi SN V 214; pahāsi, pariyudāhāsi, ajjhupāhari; gerund haritvā DN II 160; hātūna Jāt IV 280 (= haritvā commentary); infinitive harituṁ Jāt I 187; hātave Thera 186; hātuṁ: see voharati; hattuṁ: see āharati; Future hāhiti Jāt VI 500 (= harissati). — passive harīyati MN I 33; hīrati Jāt V 254; preterit ahīratha Jāt V 253; gerundive haritabba Jāt I 187, 281, — past participle haṭa. — causative hāreti to cause to take Snp 395; to cause to be removed, to remove Jāt I 345; II 176; III 431 (somebody out of office); hāretabba that which should be taken out of the way Jāt I 298; causative II harāpeti to cause to be brought, to offer Vinaya I 245; Jāt II 38; to cause to be taken (as a fine) Miln 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; DN I 213; MN I 120; SN IV 62; Iti 43; Peta Vatthu I 102; present participle harāyanto Mahāniddesa 466, and harāyamāna Jāt 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) Jāt V 366 (present participle hariyyamāna); Thera 1173 (mā hari "don't worry").
:: Hareṇukā (feminine) [cf. Skt. hareṇukā] a pea MN I 245; Jāt V 405 (= aparaṇṇajā ti 406); VI 537; hareṇuka-yūsa pea-soup MN I 245 (one of the four kinds of soup).
:: Hari (adjective) [Indo-Germanic °ĝhel, as in Latin helvus yellow, holus cabbage; Skt. harita, hariṇa pale (yellow or green), hiri (yellow); Avesta zairi; Greek χλόος green, χλόη "greens"; as geolo = English yellow. Also the words for "gold": hāṭaka and hiraṇya] green, tawny Dhammasaṅgani 617; as 317; -ssavaṇṇa gold-coloured Jāt II 33 (= hari-samāna-vaṇṇa suvaṇṇa° commentary).
-candana yellow sandal Vimāna Vatthu 831; Dhp I 28; -tāla yellow orpiment Theri 393; Dhp III 29; IV 113; -ttaca gold-coloured Theri 333; Therīgāthā Commentary 235; -pada gold foot, yellow leg, a deer Jāt III 184.
:: Hariṇa [from hari] a deer Jāt 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; DN I 148; SN I 5; Jāt I 86, 87; II 26, 110; Peta Vatthu II 1210 (bank of a pond); Vimāna Vatthu 457 (°patta, with green leaves, of a lotus); Jāt II 110 (of wheat); Paramatthajotikā II 277 (°haṁsa yellow, i.e. golden swan). 2. green, fresh Vinaya III 16; AN 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 Thera 164 = Jāt 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" Jāt II 238 (in verse); and haritupattā (bhūmi) "covered with green" MN I 343; Jāt I 50, 399.
:: Haritaka (neuter) [harita + ka] a pot-herb DN II 342.
:: Haritatta (neuter) [abstract from harita] greenness Vinaya I 96.
:: Harītaka [cf. Epic Skt. harītaka] yellow myrobalaṁ (Terminalia citrina or chebula) Vinaya I 201, 206; Jāt I 80; IV 363; Miln 11; as 320 (Text harīṭaka); Vimāna Vatthu 5 (ṭ); -kī (feminine) the myrobalan tree Vinaya I 30; MN III 127. pūtiharīṭakī Vism 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 Skt. 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 Snp 328, 829; present participle hasamāna is preferable varia lectio at Jāt IV 281 for bhāsamāna; preterit hasi Jāt II 103; Dhp II 17. — causative hāseti [i.e. both from has and hṛṣ] to cause to laugh; to please, to gladden Mahāvaṁsa 32, 46; Jāt VI 217, 304; Dhp II 85; preterit hāsesi Vinaya III 84; present participle hāsayamana making merry Jāt I 163, 209. 210; gerund hāsayitvāna Miln 1. — causative II hāsāpeti Paramatthajotikā II 401; Jāt VI 311. cf. pari°, pa°. 2. to neigh (of horses) Jāt I 62; VI 581 (strange preterit hasissiṁsu, explained as hasiṁsu by commentary), — past participle hasita (and haṭṭha).
:: Hasita [past participle of hasati, representing both Skt. hasita and hṛṣita] laughing, merry; (neuter) laughter, mirth AN I 261; Peta Vatthu III 35 (= hasitavant hasita-mukhin commentary); Miln 297; Buddhavaṁsa I 28; Jāt I 62 (? read hesita); III 223; Vism 20.
-uppāda "genesis of mirth," aesthetic faculty Tikapaṭṭhāna 276; see Compendium 20f.
:: Hassa (adjective-neuter) [from has, cf. Skt. hāsya] ridiculous Snp 328; (neuter) 1. laughter, mirth DN I 19; Snp 926; Sumaṅgalavilāsinī I 72; Peta Vatthu Commentary 226; Dhp III 258; Miln 266. 2. A joke, jest hassā pi, even in fun MN I 415; hassena pi the same Jāt V 481; Miln 220; °vasena in jest Jāt I 439.
:: Hasula (adjective) [from has] is rather doubtful ("of charming speech"? or "smiling"?). It occurs in (corrupted) verse at Jāt 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 DN II 131; destroyed, spoilt, injured Vinaya I 25; Dhammasaṅgani 264; Jāt II 175; reṇuhata struck with dust, covered with dust Vinaya I 32; hatatta (neuter) the state of being destroyed Dhp 390; hatāvakāsa who has cut off every occasion (for good and evil) Dhp 97; Dhp II 188; hata-vasesaka surviving DN I 135; pakkha° a cripple (q.v.); °vikkhittaka slain and cut up, killed and dismembered Vism 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 DN II 160; Jāt I 50; Dāṭhāvaṁsa II 39. -pahata [past participle of pa + han] killed, overcome MN III 46; SN II 54; Jāt VI 512.
:: Hati (feminine) [from han] destruction Dāṭhāvaṁsa IV 17.
:: Hattha ￼ [from hṛ, cf. Vedic hasta] 1. hand DN I 124; AN I 47; Snp 610; Jāt VI 40. — forearm Vinaya IV 221; of animals SN V 148; Jāt I 149; °pāda hand and foot MN I 523; AN I 47; Jāt II 117; Peta Vatthu Commentary 241; Dhp IV 7. sahassa° thousand-armed Mahāvaṁsa 30, 75; pañca° having five hands Jāt V 425; Jāt V 431 (mukhassa ceva catunnaṁ ca caranāṇaṁ vasena etaṁ vuttaṁ); kata° apractised hand, practised (of an archer) SN I 62; AN II 48; Jāt IV 211. — hatthe karoti to bring under one's hand, to take possession of, to subdue Jāt VI 490; hatthaṁ gacchati to come under somebody's hand, to come under the sway of Jāt 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 Jāt 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 Jāt I 34, 233 (asīti°, q.v.); Mahāvaṁsa 38, 52; Vism 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 Vism 124; -āpalekhana licking the hands (to clean them after eating — cf. the 52nd Sekhiya Vinaya IV 198) DN I 166; III 40; MN I 77, 238, 307; AN I 295 (varia lectio °āva°); Puggalapaññatti 55; -ābharaṇa bracelet Vinaya II 106; -ābhijappana (neuter) incantations to make a man throw up his hands DN I 11; Sumaṅgalavilāsinī I 97; -ālaṅkāra a (wrist) bracelet, wristlet Vimāna Vatthu 167; -kacchapaka making a hollow hand Jāt III 505; -kamma manual work, craft, workmanship, labour Jāt I 220; Dhp I 98, 395; IV 64; -gata received, come into the possession of Jāt I 446; II 94, 105; Vimāna Vatthu 149; (neuter) possession Jāt VI 392; -gahaṇa seizing by the hand Vinaya IV 220; -cchinna whose hand is cut off MN I 523; Miln 5; -ccheda cutting off the hand Jāt I 155 (read sugatiyā va hatthacchedādi); -cchedana = °cheda Jāt IV 192; Dhp III 482; -tala palm of the hand Vimāna Vatthu 7; -ttha [cf. Skt. 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] Jāt II 383 (āyanti hatthatthaṁ); IV 420, 459; V 346 (°ṁ āgata). as past participle hatth-attha-gata in somebody's power Jāt I 244; III 204; VI 582. An abstract is further formed from hatthattha as hatthatthatā Jāt V 349 (°taṁ gata). The BHS equivalent is hastatvaṁ Mahāvastu II 182; -pajjotikā hand-illumination, scorching of the hand (by holding it in a torch), a kind of punishment MN I 87; AN I 47; II 122; Miln 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 Vism 569; -pāsa the side of the hand, vicinity Vinaya IV 221, 230; -bandha a bracelet DN I 7; Sumaṅgalavilāsinī I 89; -vaṭṭaka handcart Vinaya II 276; -vikāra motion of the hand Jāt IV 491; -sāra hand-wealth, movable property Dhp I 240; Jāt 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) = Jāt V 335 (nominative singular hatthī; genitive hatthissa); DN I 5; AN II 209; Jāt I 358; II 102; Dhp I 59 (correct haṭṭhi!), 80 (accusative plural hatthī); size of an elephant Miln 312; one of the seven treasures DN I 89; II 174; often mentioned together with horses (°assādayo), e.g. AN IV 107; MN III 104; Vism 269; Dhp I 392. ekacārika-h., an elephant who wanders alone, a royal elephant Jāt III 175; caṇḍa h. rogue elephant MN I 519; Sumaṅgalavilāsinī I 37. — hatthinī ￼ (feminine) a she-elephant Dhp 105. hatthinikā (feminine) the same Vinaya I 277; DN I 49; Sumaṅgalavilāsinī I 147.
-atthara elephant rug Vinaya I 192; DN I 7; AN I 181; -ācariya elephant trainer Vinaya I 345; Jāt II 94, 221, 411; IV 91; Miln 201; -āroha mounted on an elephant, an elephant-driver DN I 51; SN IV 310; -ālaṅkāra elephant's trappings Jāt II 46; -kanta = manta el. charm Dhp I 163; -kantavīṇā lute enticing an elephant Dhp I 163; -kalabha the young of an elephant AN IV 435; -kumbha the frontal globe of an elephant Jāt II 245; -kula elephant species, ten enumerated at Sammohavinodanī 397; -kkhandha the shoulder or back of an elephant Jāt I 313; Mahāvaṁsa 6, 24. Peta Vatthu Commentary 75. 178; -gopaka an elephant's groom or keeper Jāt I 187; -damaka elephant tamer MN III 132, 136; Paramatthajotikā II 161; -damma an elephant in training MN 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 MN I 176, 184; SN V 43; Jāt 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 Dhp 326; MN I 236; -bandha Jāt I 135 = hatthibhaṇḍa; -bhaṇḍa an elephant keeper Vinaya I 85; II 194; -magga elephant track Jāt II 102; -maṅgala an elephant festival Jāt II 46; -matta only as big as an elephant Jāt I 303; -māraka elephant hunter Dhp I 80; -meṇḍa an elephant's groom Jāt III 431; V 287; VI 498; -yāna an elephant carriage, a riding elephant DN I 49; Sumaṅgalavilāsinī I 147; Peta Vatthu Commentary 55; -yuddha combat of elephants (as a theatrical show) DN I 6; -rūpaka elephant image or picture, toy elephant (+ assa°) Dhp II 69; -laṇḍa elephant dung Dhp IV 156; -liṅgasakuṇa a vulture with a bill like an elephant's trunk Dhp I 164; -vatta elephant habit Mahāniddesa 92; -sālā elephant stable Vinaya I 277; II 194; Dhp I 393; -sippa the elephant lore, the professional knowledge of elephant-training Jāt II 221f. -sutta an elephant-trainer's manual Jāt 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; Jāt I 498. haṭa-haṭa-kesa with dishevelled hair SN I 115.
:: Haṭa2 [cf. Skt. haṭha and haṭa] a kind of water-plant, Pistia stratiotes DN I 166; MN I 78, 156; Puggalapaññatti 55 (text sāta-); AN 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 MN I 83; Dāṭhāvaṁsa V 64; lomahaṭṭhajāta (cf. °loma) with bristling hairs, excited DN II 240; Snp page 14. 2. joyful, happy Vinaya I 15; Snp 1017; Jāt I 31, 335; II 32; AN 2.35a; often combined with either tuṭṭha (e.g. Jāt VI 427; Peta Vatthu Commentary 113), or pahaṭṭha (Dhp 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; DN II 168; SN I 169; Snp 120, 181, 323, 462; Dhp 104, 151, 177, 382; Jāt I 31, 365; Dhp II 228.
:: Havya (neuter) [Vedic havya; from hū to sacrifice] an oblation, offering SN I 169; Snp 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; Jāt II 98; Miln 2. 2. speed MN I 446.
-°vāhin drawn by horses Jāt 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. Jāt 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 Jāt III 88; Cariyāpiṭaka III 148.
:: Hāna (neuter) [from hā, cf. Skt. hāna] relinquishing, giving up, falling off; decrease, diminution, degradation AN II 167; III 349f. (opposite visesa), 427; Vism 11.
-gāmin going into disgrace or insignificance AN III 349f. -bhāgiya conducive to relinquishing (of perversity and ignorance) DN III 272f.; AN II 167; Nettipakaraṇa 77; Vism 85.
:: Hāni (feminine) [cf. Skt. hāni] 1. decrease, loss AN II 434; V 123f.; SN I 111; II 206, 242; Jāt I 338, 346. 2. falling off, waste Mahāvaṁsa 33, 103. cf. saṁ°, pari°.
:: Hāpana at Jāt 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 Jāt III 172; and preterit jahi Jāt IV 314; V 469] 1. to neglect, omit AN III 44 (ahāpayaṁ); IV 25; Dhp 166; Jāt II 437; IV 182; ahāpetvā without omitting anything, i.e. fully AN II 77; Jāt IV 132; Sumaṅgalavilāsinī I 99. Atthaṁ hāpeti to lose one's advantage, to fail Snp 37; Jāt I 251. 2. to postpone, delay (the performance of ...) Jāt III 448; Vism 129. 3. to cause to reduce, to beat down Jāt I 124; II 31. 4. to be lost Snp 90 (? read hāyati).
:: Hāpeti2 [in form = Skt. (Sūtras) hāvayati, causative of juhoti (see juhati), but in meaning = juhoti] to sacrifice to, worship, keep up, cultivate Jāt V 195 (aggiṁ; = juhati commentary). See Kern, Toevoegselen I 133, — past participle hāpita.
:: Hāpita [past participle of hāpeti2] cultivated, attended, worshipped Jāt IV 221; V 158 (aggihuttaṁ ahāpitaṁ; commentary wrongly = hāpita); V 201 = VI 565. On all passages and their relation to commentary and BHS 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 Jāt VI 581 (of an army; Kern, Toevoegselen I 133 wrong in translation "magnificent, or something like it"). Of a river: tearing, rapid AN III 64; IV 137; Vism 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) MN I 385; Jāt 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; SN IV 62. See also vallī.
:: Hāri (adjective) [from hṛ; cf. Skt. hāri] attractive, charming SN IV 316; Jāt I 204 (°sadda).
:: Hārika (adjective) [from hāra] carrying DN II 348.
:: Hārin (adjective) [from hāra] 1. taking, carrying (feminine hārinī) Jāt I 133; Peta Vatthu II 310 (nominative plural feminine hārī); Peta Vatthu Commentary 113. 2. robbing Jāt I 204. — cf. hāra°.
:: Hāriya (adjective) [from hāra] carrying Vimāna Vatthu 509; Therīgāthā Commentary 200; Vimāna Vatthu 212.
:: Hāsa [from has, cf. Skt. hāsa and haṛsa] laughter; mirth, joy Dhp 146; Sumaṅgalavilāsinī I 228 = Paramatthajotikā II 155 ("āmeṇḍita "); Jāt I 33; II 82; V 112; Miln 390. See also ahāsa.
-kara giving pleasure, causing joy Miln 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. Skt. harṣaṇīya] giving joy or pleasure Miln 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 = Skt. āśu "quick," which does not otherwise occur in Pāḷi. Thus his explanation remains problematic. — See e.g. MN III 25; SN I 63; V 376; Jāt IV 136; VI 255, 329. — Abstract °tā wisdom SN V 412; AN 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. Skt. hāṭaka, connected with hari; cf. Gothic gulp = English gold] gold AN I 215; IV 255, 258, 262 (where Text reads haṭaka, with sātaka as varia lectio at all passages); Theri 382; Jāt V 90.
:: Hāyana1 (neuter) [from hā] diminution, decay, decrease DN I 54; Sumaṅgalavilāsinī I 165. Opposed to vaḍḍhana (increase) at MN I 518.
:: Hāyana2 (neuter) [Vedic hāyana] year; in saṭṭhi° 60 years old (of an elephant) MN I 229; Jāt 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); Miln 297 (+ khīyati); present participle hāyamāna Cullaniddesa §543. cf. hāyana.
:: Hāyin (adjective) [from hā] abandoning, leaving behind Snp 755 = Iti 62 (maccu°).
:: He (indeclinable) a vocative (exclamatory) particle "eh," "here," "hey" MN I 125, 126 (+ je); Dhp I 176 (double).
:: Hehiti is future 3rd singular of bhavati, e.g. Buddhavaṁsa II 10 = Jāt I 4 (verse 20).
:: Hema (neuter) [cf. Epic Skt. heman] gold DN II 187; Jāt VI 574.
-jāla golden netting (as cover of chariots etc.) AN IV 393; Vimāna Vatthu 351, 362 (°ka); -vaṇṇa golden-coloured DN II 134; Theri 333; Therīgāthā Commentary 235; as 317.
:: Hemanta [hema (= hima) + anta] winter AN IV 138; Jāt I 86; Miln 274.
:: Hemantika (adjective) [from hemanta] destined for the winter, wintry, icy cold Vinaya I 15, 31 (rattiyo), 288; MN I 79; SN V 51; AN IV 127; Vism 73.
:: Hemavataka (adjective) [from himavant] belonging to, living in the Himālayas Jāt I 506; IV 374, 437; °vatika the same Dīpavaṁsa V 54.
:: Heraññika (and °aka) [from hirañña, cf. BHS hairaṇyika Divyāvadāna 501; Mahāvastu III 443] goldsmith (? for which suvaṇṇakāra!), banker, money-changer Vism 515 = Sammohavinodanī 91; Jāt I 369; III 193; Sumaṅgalavilāsinī I 315; Miln 331 (goldsmith ?).
-phalaka the bench (i.e. table, counter) of a money changer or banker Vism 437 = Sammohavinodanī 115; Jāt II 429; III 193f.
:: Hesati [both heṣ (Vedic) and hreṣ (Epic Sanskrit); in Pāḷi confused with hṛṣ (hasati): see hasati2] to neigh Jāt 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 Jāt I 62 (here as hasita); Mahāvaṁsa 23, 72.
:: Hessati is:] 1. Future of bhavati, e.g. Jāt III 279. 2. Future of jahati, e.g. Jāt IV 415; VI 441.
:: Hetaṁ = hi etaṁ.
:: Hetu [Vedic hetu, from hi to impel] 1. cause, reason, condition SN I 134; AN III 440f.; Dhammasaṅgani 595, 1053; Vism 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 DN I 53; aṭṭha hetū aṭṭha paccayā DN III 284f.; cf. SN III 69f.; DN II 107; MN I 407; AN 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 hetu 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°, akusala°, vipāka°, kiriya°, and nine at Tikapaṭṭhāna 252, viz. kusala°, akusala°, 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 SN V 304; AN III 417. — accusative hetu (—°) (elliptically as adverb) on account of, for the sake of (with genitive); e.g. dāsa-kammakara-porisassa hetu MN II 187; kissa hetu why? AN III 303; IV 393; Snp 1131; Peta Vatthu II 81 (= kiṁ nimittaṁ Peta Vatthu Commentary 106); pubbe kata° by reason (or in consequence) of what was formerly done AN I 173f.; dhana° for the sake of gain Snp 122. 2. suitability for the attainment of Arahantship, one of the eight conditions precedent to becoming a Buddha Buddhavaṁsa II 59 = Jāt I 14, 44. 3. logic Miln 3.
-paccaya the moral causal relation, the first of the 24 Paccayas in the Paṭṭhāna Tikapaṭṭhāna 1f., 23f., 60f., 287, 320; Dukapaṭṭhāna 8, 41f.; Vism 532; Sammohavinodanī 174; -pabhava arising from a cause, conditioned Vinaya I 40; Dhp I 92; -vāda the theory of cause, as adjective "proclaimer of a cause," name of a sect MN I 409; opposite ahetu-vāda" denier of a cause" (also a sect) MN I 408; ahetu-vādin the same Jāt 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) AN I 82; Vism 454f.; Dukapaṭṭhāna 24f. sa° Dhammasaṅgani 1073 (translation "having root-conditions as concomitants"); Kathāvatthu 533 ("accompanied by moral conditions"); a° SN III 210 (°vāda, as a "diṭṭhi"); Vism 450.
:: Hetutta (neuter) [abstract formation from hetu] reason, consequence; ablative in consequence of (—°) Vism 424 (diṭṭhi-visuddhi°).
:: Hetuye see bhavati.
:: Heṭhaka (adjective/noun) [from heṭheti] one who harasses, a robber Jāt IV 495, 498. cf. vi°.
:: Heṭhanā (feminine) [from heṭheti] harassing DN II 243; Sammohavinodanī 75.
:: Heṭheti [Vedic heḍ = heḷ or hīḍ (see hīḷeti)] to harass, worry, injure Jāt IV 446, 471; Peta Vatthu III 52 (= bādheti Peta Vatthu Commentary 198); present participle a-heṭhayaṁ Dhp 49; SN I 21. medium a-heṭhayāna SN I 7; IV 179; gerund heṭhayitvāna Jāt III 480, — past participle heṭhayita Jāt 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; DN I 198; Iti 114; Jāt I 71; Vimāna Vatthu 78; Peta Vatthu Commentary 113. As preposition with genitive (ablative) or compound "under" Jāt I 176; II 103; lower in the manuscript, i.e. before, above Jāt I 137, 206, 350; Vimāna Vatthu 203; lower, farther on Jāt I 235.
-āsana a lower seat Jāt I 176; -nāsika-(sota) the lower nostril Jāt I 164; -bhāga lower part Jāt I 209, 484; -mañce underneath the bed Jāt I 197 (°mañcato from under the bed); II 275, 419; IV 365; -vāta the wind below, a wind blowing underneath Jāt I 481; -sīsaka head downwards Jāt 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 Jāt I 202.
:: Hevaṁ see hi.
:: Hi ￼ (indeclinable) [cf. Skt. hi] for, because; indeed, surely Vinaya I 13; DN I 4; Dhp 5; Snp 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 Jāt IV 495. h'etaṁ = hi etaṁ; no h'etaṁ not so DN I 3. h'evaṁ = hi evaṁ.
:: Hikkā (feminine) [cf. Epic Skt. 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 Jāt III 55.
-pāta-samaya the season of snow-fall Vinaya I 31, 288; MN I 79; Jāt I 390; Miln 396; -vāta a snow or ice wind Jāt I 390.
:: Himavant (adjective) [hima + vant] snowy Jāt 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 DN II 243; SN I 70; Snp 515; Dhp 132; Peta Vatthu II 99 (= bādheti commentary); III 42 (= pa ribādheti commentary); Paramatthajotikā II 460. 2. to kill MN I 39; Dhp 270. — causative II hiṁsāpeti Peta Vatthu Commentary 123. — Cf. vi°, siṁsati2.
:: Hiṁsā (feminine) [Vedic hiṁsā] injury, killing Jāt I 445; Dhatupāṭha 387. hiṁsa-mano wish to destroy Dhp 390. Opposite a°.
:: Hiṁsitar [agent noun from hiṁsati] one who hurts DN II 243; Jāt 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; Dhp 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 Dhp IV 171; -rāja a sort of bird Jāt VI 539.
:: Hiṅgulaka [cf. Skt. hiṅgula, neuter] vermilion; as jāti° Jāt 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 Jāt 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; AN IV 393; Snp 285, 307, 769; Cullaniddesa §11; gold-piece SN I 89; Jāt I 92. Often together with suvaṇṇa Vinaya I 150; DN II 179; -suvaṇṇaṁ gold and money MN III 175; Jāt I 341. °olokana (-kamma) valuation of gold Jāt II 272.
:: Hiri and Hirī (feminine) [cf. Vedic hrī] sense of shame, bashfullness, shyness SN I 33; DN III 212; AN I 51, 95; III 4f., 331, 352; IV 11, 29; Snp 77, 253, 719; Puggalapaññatti 71; Peta Vatthu IV 73; Jāt I 129, 207; Nettipakaraṇa 50, 82; Vism 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: AN I 51; DN III 284; SN II 206; Iti 36; Nettipakaraṇa 39; their difference is explained at Vism 464 ("kāya-duccaritādīhi hiriyatī ti hiri; lajjāy'etaṁ adhivacanaṁ; tehi yeva ottappatī ti ottappaṁ; pāpato ubbegass'etaṁ adhivacanaṁ"); Jāt I 129f.; as 124.
-ottappa shame and fear of sin MN I 271; SN II 220; Iti 34; AN II 78; Jāt I 127, 206; Tikapaṭṭhāna 61; Vism 221; Dhp III 73. Frequently spelled otappa, e.g. Jāt I 129; Iti 36; -kopīna a loin cloth MN I 10; Vism 31, 195; -nisedha restrained by conscience SN I 7, 168 = Snp 462; Dhp 143; Dhp III 86; -bala the power of conscientiousness AN II 150; Dhammasaṅgani 30, 101; -mana modest in heart, conscientious DN II 78; MN I 43; SN II 159.
:: Hirika (and hirīka) (adjective) [from hiri] having shame, only as —° in negative ahirika shameless, unscrupulous AN I 51, 85; II 219; Puggalapaññatti 19; Iti 27 (°īka); Jāt I 258 (chinna° the same); neuter °ṁ unscrupulousness Puggalapaññatti 19.
:: Hirivera (neuter) [cf. Skt. hrīvera] a kind of Andropogon (sort of perfume) Jāt VI 537; Sumaṅgalavilāsinī I 81.
:: Hiriya (masculine and neuter) [from hiri] shame, conscientiousness Vimāna Vatthu 194.
:: Hirīmant (adjective) [from hiri] bashful, modest, shy DN III 252, 282; SN II 207f.; IV 243f.; AN II 218, 227; III 2f., 7f., 112; IV 2f., 38, 109; V 124, 148; Iti 97; Puggalapaññatti 23.
:: Hirīyati [see harāyati] to blush, to be shy; to feel conscientious scruple, to be ashamed Puggalapaññatti 20, 24; Miln 171; Vism 464 (hirīyati); as 149.
:: Hita (adjective) [past participle of dahati1] useful, suitable, beneficial, friendly AN I 58, 155f.; II 191; DN III 211f.; Dhp 163. — (masculine) a friend, benefactor Mahāvaṁsa 3, 37. — (neuter) benefit, blessings good Vinaya I 4; Snp 233; AN II 96f., 176; Iti 78; Paramatthajotikā II 500, — past participle ahita AN I 194; MN I 332.
-ānukampin friendly and compassionate DN I 4, 227; Snp 693; Jāt I 241, 244; -ūpacāra beneficial conduct. saving goodness Jāt I 172; -esin desiring another's welfare, well-wishing MN II 238; SN 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; Jāt I 70, 237; V 461; VI 352, 386; Miln 9. In sequence ajja hiyyo pare it seems to mean "tomorrow"; thus at Vinaya IV 63, 69; Jāt IV 481 (= sve commentary). See para 2. c.
:: Hīḷana (neuter) and °ā (feminine) [from hīḍ] scorn(ing), disdain, contempt Miln 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 SN I 308; to vex, grieve Vimāna Vatthu 8446. 2. to scorn, disdain, to feel contempt for, despise DN II 275; Snp 713 (Appaṁ dānaṁ na hīḷeyya); Jāt II 258; Sumaṅgalavilāsinī I 256 (= vambheti); Dhp IV 97; Miln 169 (+ garahati). — past participle hīḷita.
:: Hīḷita [past participle of hīḷeti] despised, looked down upon, scorned Vinaya IV 6; Miln 227, 251; Vism 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; DN I 82, 98; SN II 154 (hīnaṁ dhātuṁ paṭicca uppajjati hīnā saññā); III 47; IV 88, 309 (citta h. duggata); DN III 106, 111f., 215 (dhātu); AN II 154; III 349f.; V 59f.; Snp 799, 903f.; Mahāniddesa 48, 103, 107, 146; Jāt II 6; Peta Vatthu IV 127 (opposite paṇīta); Vimāna Vatthu 2413 (= lāmaka Vimāna Vatthu 116); Dhammasaṅgani 1025; as 45; Miln 288; Vism 13; Dhp III 163. — Often opposed to ukkaṭṭha (exalted, decent, noble), e.g. Vinaya IV 6; Jāt I 20, 22; III 218; Sammohavinodanī 410; or in graduated sequence hīna (> majjhima) and paṇīta (i.e. low, medium, excellent), e.g. Vism 11, 85f., 424, 473. See majjhima. 2. deprived of, wanting, lacking Snp 725 = Iti 106 (ceto-vimutti°); Puggalapaññatti 35. — hīnāya āvattati to turn to the lower, to give up orders, return to secular life Vinaya I 17; SN II 231; IV 191; Udāna 21; AN III 393f.; MN I 460; Snp page 92; Puggalapaññatti 66; hīnāya vattati the same Jāt I 276; hīnāyāvatta one who returns to the world MN I 460, 462; SN II 50; IV 103; Mahāniddesa 147.
-ādhimutta having low inclinations Jāt III 87; Puggalapaññatti 26; °ika the same SN II 157; Iti 70; -kāya inferior assembly Vimāna Vatthu 298 (here meaning Yamaloka); Peta Vatthu Commentary 5; -jacca low-born, low-caste Jāt II 5; III 452; V 19, 257; -vāda one whose doctrine is defective Snp 827; Mahāniddesa 167; -viriya lacking in energy Iti 116; Dhp I 75; II 260.
:: Hīra [cf. late Skt. hīra] 1. A necklace (?) Vimāna Vatthu 176. 2. A small piece, splinter Jāt IV 30 (sakalika°); hīrahīraṁ karoti to cut to pieces, to chop up Jāt I 9; Dhp I 224 (+ khaṇḍākhaṇḍaṁ).
:: Hīraka [hīra + ka, cf. lexicografic Skt. hīraka "diamond"] a splinter; tāla° "palm-splinter," a name for a class of worms Vism 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 DN I 9; Sumaṅgalavilāsinī I 93 (lohita°).
:: Horāpāṭhaka [late Skt. horā "hour" (in astrological literature, from Greek ὥρα: cf. Winternitz, Gesch. DN 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 Jāt III 113.
:: Huṁ (indeclinable) the sound "huṁ" an utterance of discontent or refusal Dhp III 108 = Vimāna Vatthu 77; Vism 96. cf. haṁ. huṅkāra growling, grumbling Vism 105. huṅkaroti to grumble Dhp I 173. huṅkaraṇa = °kāra Dhp I 173f. See also huhuṅka.
:: Hunitabba is gerund of juhati "to be sacrificed," or "venerable" Vism 219 (= āhuneyya).
:: Hupeyya "it may be" Vinaya I 8; = huveyya MN 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 Snp 1084; Mahāniddesa 109; usually in connection idha vā huraṁ vā in this world or the other SN I 12; Dhp 20; Snp 224 = Jāt I 96; hurāhuraṁ from existence to existence Dhp 334; Thera 399; Vism 107; Dhp 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 = Jāt I 83; DN I 55; Jāt I 83 (neuter "oblation"); Vimāna Vatthu 3426 (su°, + sudinna, suyiṭṭha); Puggalapaññatti 21; Dhammasaṅgani 1215; Sumaṅgalavilāsinī I 165; Dhp II 234.
-āsana [cf. Skt. hutāśana] the fire, literally "oblation eater" Dāṭhāvaṁsa II 43; Vism 171 (= aggi).
:: Hutta (neuter) [cf. Vedic hotra] sacrifice: see aggi°.
:: Hūti (feminine) [from hū, hvā "to call," cf. avhayati] calling, challenging SN 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 DN I 90 (vv.ll. imbha, kaṇhā; Text kiṇhā, varia lectio kaṇhā), 91, 103; MN I 334 (kiṇhā, varia lectio kaṇhā). Also at Jāt VI 214. Explained by Buddhaghosa as gahapatika at Sumaṅgalavilāsinī I 254, (also at Jāt VI 215).
:: Icc see iti.
:: Iccha (—°) (adjective) [the adjective form of icchā] wishing, longing, having desires, only in pāp° having evil desires SN I 50; II 156; an° without desires SN I 61, 204; Snp 707; app° the same Snp 628, 707.
:: Icchaka (—°) (adjective) [from iccha] wishing, desirous, only in neuter adverb yad-icchikaṁ (and yen°) after one's wish or liking MN III 97; AN III 28.
:: Icchana (neuter) [from iṣ2, cf. Skt. īpsana] desiring, wish Jāt 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, as āscian = English ask; all of same meaning "seek, wish"] to wish, desire, as for (with accusative), expect SN I 210 (dhammaṁ sotuṁ i.); Snp 127, 345, 512, 813, 836; Dhp 162, 291; Mahāniddesa 3, 138, 164; Cullaniddesa sub voce; Peta Vatthu II 63; past participle 19; Miln 269, 327; Paramatthajotikā II 16, 23, 321; Paramatthajotikā I 17; Peta Vatthu Commentary 20, 71, 74; potential icche Dhp 84; Snp 835 Peta Vatthu II 66 and iccheyya DN II 2, 10; Snp 35; Dhp 73, 88; present participle icchaṁ Snp 826, 831, 937; Dhp 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 DN II 243; III 75; SN I 40 (°dhūpāyito loko), 44 (naraṁ parikassati); AN II 143; IV 293f.; 325f.; V 40, 42f.; Snp 773, 872; Dhp 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 MN I 27 (pāpaka); Nettipakaraṇa 27; -āvatiṇṇa affected with desire, overcome by covetousness Snp 306; -pakata same Vinaya I 97; AN III 119, 191, 219f.; past participle 69; Miln 357; Vism 24 (where Buddhaghosa however takes it as "icchāya apakata" and puts apakata = upadduta); -vinaya discipline of one's wishes DN III 252, AN IV 15; V 165f.
:: Icchita [past participle of icchati] wished, desired, longed for Jāt 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 = SN I 136; DN I 185; Dhammasaṅgani 1004, 1061; Vibhaṅga 340, 362, 365; Vism 518; etc. 2. now, then which idha is more frequent) DN II 267, 270, almost synonymous with kira. 3. just (this), even so, only: idam-atthika just sufficient, proper, right Thera 984 (cīvara); past participle 69 (read so for °maṭṭhika, see Puggalapaññatti 250); as idam-atthitā "being satisfied with what is sufficient" at Vism 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); DN III 230; SN V 59; Mahāniddesa 98; Nettipakaraṇa 115f.
:: Idāni ￼ (indeclinable) [Vedic idānīṁ] now Dhp 235, 237; Paramatthajotikā I 247.
:: Iddha1 [past participle of iddhe to idh or indh, cf. indhana and idhuma] — in flames, burning, flaming bright, clear Jāt VI 223 (°khaggadharā balī; so read for Text iṭṭhi-khagga°); Dīpavaṁsa VI 42.
:: Iddha2 [past participle of ijjhati; cf. Skt. ṛddha] (a) prosperous, opulent, wealthy DN I 211 (in idiomatic phrase iddha phīta bahujana, of a prosperous town); AN III 215 (the same); Jāt 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 (DN II 177; MN III 176, cf. Jāt 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, AN I 145. At MN 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 DN II 72. It is by the iddhi they possess that birds are able to fly (Dhp 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 (DN I 77, 212; II 87, 213; III 112, 281; SN II 121; V 264, 303; AN I 170, 255; III 17, 28, 82, 425; V 199; Paṭisambhidāmagga I 111; II 207; Vism 378f., 384; Sumaṅgalavilāsinī I 122). For other such powers see SN I 144; IV 290; V 263; AN III 340. 3. The Buddhist theory of iddhi. At DN 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 MN I 34; AN 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 (DN II 213; MN I 103; AN 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 (DN III 112; AN I 93; Vinaya II 183). Various points on iddhi discussed at DB I 272, 3; Compendium 60ff.; Expositor 121. Also at Kathāvatthu 55; Paṭisambhidāmagga II 150; Vism XII; Dhp I 91; Jāt I 47, 360.
-ānubhāva (iddhīnu°) power or majesty of thaumaturgy Vinaya 31, 209, 240; III 67; SN I 147; IV 290; Peta Vatthu Commentary 53; -ābhisaṅkhāra (iddhībhi°) exercise of any of the psychic powers Vinaya I 16, 17, 25; DN I 106; SN III 92; IV 289; V 270;Snppage 107; Peta Vatthu Commentary 57, 172 212; -pāṭihāriya a wonder of psychic power Vinaya I 25, 28, 180, 209; II 76, 112, 200; DN I 211, 212; III 3, 4, 9, 12f., 27; SN IV 290; AN I 170, 292; Paṭisambhidāmagga II 227; -pāda constituent or basis of psychic power Vinaya II 240; DN II 103, 115f., 120; III 77, 102, 127, 221; MN II 11; III 296; SN I 116, 132; III 96, 153; IV 360; V 254, 255, 259f., 264f., 269f., 275, 285; AN 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; Dhp III 177; IV 32; -bala the power of working wonders Vimāna Vatthu 4; Peta Vatthu Commentary 171; -yāna the carriage (figurative) of psychic faculties Miln 276; -vikubbanā the practice of psychic powers Vism 373f. -vidhā kinds of iddhi DN I 77, 212; II 213; III 112, 281; SN II 121; V 264f., 303; AN I 170f., 255; III 17, 28, 82f., 425f.; V 199; Paṭisambhidāmagga I 111; II 207; Vism 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 Jāt 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; SN II 155; MN I 34; Thera 429. As mahiddhiya at Jāt V 149. See mahiddhika.
:: Iddhimant (adjective) [from iddhi] 1. (literal) successful, proficient, only in negative an° unfortunate, miserable, poor Jāt VI 361. 2. (figurative) possessing psychic powers Vinaya III 67; IV 108; AN I 23, 25; II 185; III 340; IV 312; Snp 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 Snp 1038, 1056, 1065; Iti 99 (idhūpapanna reborn in this existence); Dhp 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 Snp 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" Snp 460.
:: Ijjhana (neuter) and °ā (feminine) [from ijjhati] success, carrying out successfully Paṭisambhidāmagga I 17f., 74, 181; II 125, 143f., 161, 174; Vibhaṅga 217f.; Vism 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 SN I 175 ("work effectively" translation; = samijjhati mahapphalaṁ hoti commentary); IV 303; Snp 461, 485; Jāt V 393; Peta Vatthu II 111; II 913 (= samijjhati Peta Vatthu Commentary 120); potential ijjhe Snp 458, 459; preterit ijjhittha (= Skt. 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 Jāt 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 Vism 16.
:: Ikkhaṇika [from īkṣ to look or see, cf. akkhi] a fortune-teller Vinaya III 107; SN II 260; Jāt I 456, 457; VI 504.
:: Ikkhati [from īkṣ] to look Jāt V 153; Therīgāthā Commentary 147; as 172.
:: Illiyā (feminine) [from illī, cf. Skt. °īlikā] = illī Jāt V 259; VI 50.
:: Illī (feminine) [cf. Vedic ilībiśa personal name of a demon] a sort of weapon, a short one-edged sword Jāt V 259.
:: Illīyituṁ varia lectio for allīyituṁ at Jāt 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 DN I 244; II 261, 274; Snp 310, 316, 679, 1024; Mahāniddesa 177. 2. lord, chief, king. Sakko devānaṁ indo DN I 216, 217; II 221, 275; SN I 219. Vepacitti asurindo SN I 221f. manussinda, SN I 69, manujinda, Snp 553, narinda, Snp 836, the Buddha as ruler Vism 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 DB II 294-298. The idiom sa-Indā devā, DN II 261, 274; AN 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 (DN II 208-212; SN 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 Miln 22; -jāla deception Sumaṅgalavilāsinī I 85; -jālika a juggler, conjurer Miln 331; -dhanu the rainbow Sumaṅgalavilāsinī I 40; -bhavana the realm of Indra Mahāniddesa 448 (cf. Tāvatiṁsa-bhavana); -liṅga the characteristic of Indra Vism 491; -sāla name of tree Jāt 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 Thera 13; Vinaya III 42; Jāt IV 258; V 168; Dhp 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. BHS 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 DN II 254 (°ṁ ūhacca, cf. Dhp II 181); Vinaya IV 160 (explained ibid. As sayani-gharassa ummāro, i.e. threshold); SN V 444 (ayokhīlo + ā.); Dhp 95 (°ūpama, cf. Dhp II 181); Thera 663; Jāt I 89; Miln 364; Vism 72, 466; Paramatthajotikā II 201; Sumaṅgalavilāsinī I 209 (nikkhamitvā bahi °ā); Dhp II 180 (°sadisaṁ Sāriputtassa cittaṁ), 181 (nagara-dvāre nikhataṁ °ṁ).
:: Indanīla [inda + nīla "Indra's blue"] a sapphire Jāt I 80; Miln 118; Vimāna Vatthu 111 (+ mahānīla).
:: Indavāruṇī (feminine) [inda + vāruṇa] the Coloquintida plant Jāt IV 8 (°ka-rukkha).
:: Indhana (neuter) [Vedic indhana, of idh or indh to kindle, cf. iddha1] — firewood, fuel Jāt 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 Jāt 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 Vism 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 DN III 239, cf. 278; four (group d. without paññā, i.e. nos. 15-18) at AN II 141; three (saddh°, samādh°, paññ°, i.e. nos. 15, 18, 19) at AN I 118f. Under aṭṭhavidhaṁ indriya-rūpaṁ (Compendium 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): MN I 295: SN III 46 (pañcannaṁ °ānaṁ avakkanti), 225; IV 168; AN II 151 (as set of 6, viz. B. nos. 1-6): MN I 9; SN IV 176; V 74, 205, 230; AN 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 SN II 231, 271; IV 112; pañcasu °esu saṁvuto Snp 340 (= lakkhaṇato pana chaṭṭhaṁ pi vuttaṁ yeva hoti, i.e. the 6th as manas included, Paramatthajotikā II 343); °esu susaṁvuta Theri 196 (= mana-chaṭṭhesu i° suṭṭhu saṁvutā Therīgāthā Commentary 168) indriyesu guttadvāra and guttadvāratā DN III 107; SN II 218; IV 103, 112, 175; AN I 25, 94, 113; II 39; III 70, 138, 173, 199, 449f.; IV 25, 166; V 134; Iti 23, 24; Mahāniddesa 14; Vibhaṅga 248, 360; Sumaṅgalavilāsinī I 182 (= manachaṭṭesu indriyesu pihita-dvāro hoti), i. vippasannāni SN II 275; III 2, 235; IV 294; V 301; AN I 181; III 380. °ānaṁ samatā (varia lectio samatha) AN III 375f. (see also feminine below) °āni bhāvitāni Snp 516 (= cakkh'ādīni cha i. Paramatthajotikā II 426); Cullaniddesa §475 B8. — Various: SN 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: SN V 204; Vism 447; itthi° and purisa° AN IV 57; Vibhaṅga 122, 415f.; puris° AN III 404; jīvit° Vibhaṅga 123, 137; Vism 230 (°upaccheda = maraṇa). See also under itthi, jīvita and purisa. (c) sensational (above B 10-14): SN V 207f. (see Compendium III and cf. page 15), 211f.; Vibhaṅga 15, 71; Nettipakaraṇa 88. (d) moral (above B 15-19): SN 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), AN 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) DN 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) DN III 219 = SN V 204 (as peculiar to Arahantship); Iti 53; Paṭisambhidāmagga I 115; II 30. (f) collectively, either two or more of groups a-e, also various peculiar uses: personal; especially physical faculties. SN I 61 (pākat°), 204 (the same); III 207 (ākāsaṁ °āni saṅka manti); IV 294 (vipari-bhinnāni); AN III 441 (°ānaṁ avekallatā). Magic power AN IV 264f. (okkhipati °āni). indriyānaṁ paripāko (moral or physical) over-ripeness of faculties SN II 2, 42; AN 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; Miln 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 Jāt II 274; IV 190. D. Unclassified material DN I 77 (ahīn°); III 239 (domanass° and somanass°) MN I 437 (vemattatā), 453 (the same); II 11, 106; III 296; SN III 225; V 209 (dukkh°, domanass°); AN 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); Vism 350 (°vekallatā); Saddhammopāyana 280, 342, 364, 371, 449, 473. E. As adjective (—°) having one's senses, mind or heart as such and such SN I 138 (tikkh° and mud°); III 93 (pākat°); V 269 (the same); AN I 70 (the same) and passim (the same); AN I 70 (saṁvut°) 266 (the same), 236 (gutt°); II 6 (samāhit°);Snp214 (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 SN I 154; Dhp 375; -gutti keeping watch over the senses, self-restraint Dhp 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); MN III 298; -saṁvara restraint or subjugation of the senses DN II 281; MN I 269, 346; SN I 54; AN III 360; IV 99; V 113f., 136, 206; Mahāniddesa 483; Nettipakaraṇa 27, 121f.; Vism 20f.
:: Iṇa (neuter) [Sanskrit ṛṇa, see also Pāḷi an-aṇa] debt DN I 71, 73; AN III 352; V 324 (enumerated with baddha, jāni and kali); Snp 120; Jāt 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; Miln 375; Peta Vatthu Commentary 273, 276, iṇaṁ gaṇhāti to borrow money or take up a loan Vism 556; Paramatthajotikā II 289; Peta Vatthu Commentary 3. — iṇaṁ muñcati to discharge a debt Jāt 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 Miln 364; -ghāta stricken by debt Snp 246 (= iṇaṁ gahetva tassa appadānena iṇaghāta); -ṭṭha (with iṇaṭṭa as varia lectio at all passages, see aṭṭa) fallen into or being in debt MN I 463 = SN III 93 = Iti 89 = Miln 279; -paṇṇa promissory note Jāt I 230; IV 256; -mokkha release from debt Jāt IV 280; V 239; -sādhaka negotiator of a loan Miln 365.
:: Iṇāyika [from iṇa] one connected with a debt, viz. 1. A creditor SN I 170; Jāt 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, Snp 83, 189, 862, 875 = 1052; Jāt V 148; Peta Vatthu IV 57; Vimāna Vatthu 539 (= codanatthe nipāto Vimāna Vatthu 237); Vimāna Vatthu 47; Dhp IV 62.
:: Iṅghāḷa [according to Morris JPTS 1884 74 = aṅgāra, cf. marāthī iṅgala live coal] — coal, embers, in iṅghāḷakhu Theri 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 Jāt II 195, 408; VI 368, 459.
:: Iñjanā (feminine) and °a (neuter) [from iñj, see iñjati] shaking, movement, motion Snp 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 Skt. aṅga = Pāḷi añja and iṅgha and Vedic pali-aṅgati to turn about. See also ānejja and añjati1] — to shake, move, turn about, stir DN I 56; SN I 107, 132, 181 (aniñjamāna present participle medium "impassive"); III 211; Thera 42; Theri 231; Cullaniddesa sub voce (+ calati vedhati); Vism 377; Sumaṅgalavilāsinī I 167, — past participle iñjita (q.v.).
:: Iñjita [past participle of iñjati] shaken, moved Thera 386 (an°). Usually as neuter iñjitaṁ shaking, turning about, movement, vacillation MN I 454; SN I 109; IV 202; AN II 45; Snp 750, 1040 (plural iñjitā), 1048 (see Cullaniddesa §140); Dhp 255; Vibhaṅga 390. On the seven iñjitas see JPTS 1884 58.
:: Iñjitatta (neuter) [abstract from iñjita neuter] state of vacillation, wavering, motion SN V 315 (kāyassa).
:: Iriṇa (neuter) [Vedic iriṇa, on etymology see Walde, Latin Wörterbuch under rarus] — barren soil, desert Jāt 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, Skt. īrte, but present formation influenced by iriyā and also by Skt. 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 MN I 74, 75; SN I 53 (dukkhaṁ aticca iriyati); IV 71; AN III 451; V 41; Snp 947, 1063, 1097; Thera 76; Jāt III 498 (= viharati); Mahāniddesa 431; Cullaniddesa §147 (= carati etc.); Vism 16; Sumaṅgalavilāsinī I 70.
:: Iriyā (feminine) [cf. from iriyati, BHS īryā Divyāvadāna 485] movement, posture, deportment MN I 81; Snp 1038 (= cariyāvatti vihāro Cullaniddesa §148); Iti 31; Vism 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. BHS īryāpatha Divyāvadāna 37. — Vinaya I 39; II 146 (°sampanna); Vinaya I 91 (chinn° a cripple); SN V 78 (cattāro i.); Snp 385; Mahāniddesa 225, 226; Cullaniddesa sub voce; Jāt I 22 (of a lion), 66, 506; Miln 17; Vism 104, 128, 290, 396; Dhp I 9; IV 17; Vimāna Vatthu 6; Peta Vatthu Commentary 141; Saddhammopāyana 604.
:: Irubbeda the ṛgvedav Dīpavaṁsa V 62 (iruveda); Miln 178; Sumaṅgalavilāsinī I 247; Paramatthajotikā II 447.
:: Isi ￼ [Vedic ṛśi from ṛś — Vocative ise Snp 1025; plural nominative isayo, genitive isinaṁ SN II 280 and isīnaṁ SN I 192; etc. instrumental isibhi Thera 1065] 1. a holy man, one gifted with special powers of insight and inspiration, an anchorite, a seer, sage, saint, "master" DN I 96 (kaṇho isi ahosi); SN I 33, 35, 65, 128, 191, 192, 226f., 236 (ācāro isīnaṁ); II 280 (dhammo isinaṁ dhajo); AN II 24, 51; Vinaya IV 15 = 22 (°bhāsito dhammo); Iti 123; Snp 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); Dhp 281; Jāt I 17 (V 90: isayo n'atthi me samā of Buddha); Jāt 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); Miln 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; DN I 104, 238; AN 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 Snp 698; Vimāna Vatthu 167 (cf. Vimāna Vatthu 82); -pabbajjā the (holy) life of an anchorite Vism 123; Dhp I 105; IV 55; Peta Vatthu Commentary 162; -vāta the wind of a saint Miln 19; Vism 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) MN I 386; SN I 192; Snp 356; Thera 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 DN I 77, cf. Sumaṅgalavilāsinī I 222; Jāt VI 67 (isikā).
:: Isitta (neuter) [abstract from isi] rishi-ship DN I 104 (= isi-bhāva Sumaṅgalavilāsinī I 274).
:: Issara [Vedic īśvara, from īś to have power, cf. also Pāḷi īsa] 1. lord, ruler, mastery chief AN IV 90; Snp 552; Jāt I 89 (°jana), 100, 283 (°bheri); IV 132 (°jana); Peta Vatthu IV 67 (°mada); Miln 253 (an° without a ruler); as 141; Sumaṅgalavilāsinī I 111; Peta Vatthu Commentary 31 (gehassa issarā); Saddhammopāyana 348, 431. 2. creative deity, Brahmā, DN III 28; MN II 222 = AN I 173; Vism 598.
:: Issariya [from issara] rulership, mastership, supremacy, dominion (synonym ādhipacca) DN III 190; SN I 43, 100 (°mada); V 342 (issariy-ādhipacca); AN I 62 (°ādhipacca); II 205, 249; III 38; IV 263; Snp 112; Dhp 73; Udāna 18; Paṭisambhidāmagga II 171, 176; Jāt I 156; V 443; Dhp 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 Skt. arṣati from ṛṣ to flow, Latin erro; and Skt. irasyati to be angry = Greek Αρης God of war, ἄρὴ; as eorsian to be angry] to bear ill will, to be angry, to envy Jāt III 7; present participle medium issamānaka Saddhammopāyana 89, feminine °ikā AN II 203, — past participle issita (q.v.).
:: Issattha (neuter masculine) [cf. Skt. 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) MN I 85; III 1; SN I 100 (so read with varia lectio; Text has issatta, commentary explains by usu-sippaṁ Kindred Sayings I page 318); Snp 617 (°ṁ upajīvati = āvudha jīvikaṁ Paramatthajotikā II 466); Jāt VI 81; Saddhammopāyana 390. 2. (masculine) an archer Miln 250, 305, 352, 418.
:: Issatthaka [issattha + ka] an archer Miln 419.
:: Issā1 (feminine) [Sanskrit īrṣyā to Skt. irin forceful, irasyati to be angry, Latin īra anger, Greek Αρμϛ God of war; as eorsian to be angry. See also issati] ire, jealousy, anger, envy, ill-will DN II 277 (°macchariya); III 44 (the same); MN I 15; SN II 260; AN I 95, 105 (°mala), 299; II 203; IV 8 (°saṁyojana), 148, 349, 465; V 42f., 156, 310; Snp 110; Jāt V 90 (°āvatiṇṇa); Peta Vatthu II 37; Vimāna Vatthu 155; past participle 19, 23; Vibhaṅga 380, 391; Dhammasaṅgani 1121, 1131, 1460; Vism 470 (definition); Peta Vatthu Commentary 24, 46, 87; Dhp II 76; Miln 155; Saddhammopāyana 313, 510.
-pakata overcome by envy, of an envious nature SN II 260; Miln 155; Peta Vatthu Commentary 31. See remarks under apakata and pakata.
:: Issā2 (feminine) [cf. Skt. ṛśya-mṛga] in issammiga (= issāmiga) Jāt V 410, and issāmiga Jāt V 431, a species of antelope, cf. Jāt V 425 issāsiṅga the antlers of this antelope.
:: Issāsa [Sanskrit iṣvāsa, see issattha] an archer Vinaya IV 124; MN III 1; AN IV 423 (issāso vā issāsantevāsī vā); Jāt II 87; IV 494; Miln 232; Sumaṅgalavilāsinī I 156.
:: Issāsin [Sanskrit iṣvāsa in meaning "bow" + in] an archer, literally one having a bow Jāt IV 494 (= issāsa commentary). [BD]: bowman
:: Issāyanā (and Issāyitatta) [abstract formations from issā] = issā past participle 19, 23; Dhammasaṅgani 1121; Vism 470.
:: Issita [past participle of īrṣ (see issati); Skt. īrṣita] being envied or scolded, giving offence or causing anger Jāt V 44.
:: Issukin (adjective) [from issā, Skt. īrṣyu + ka + in] envious, jealous Vinaya II 89 (+ maccharin); DN III 45, 246; MN I 43, 96; SN IV 241; AN III 140, 335; IV 2; Dhp 262; Jāt III 259; Peta Vatthu II 34; past participle 19, 23; Dhp 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 Dhp 85, 104, 222; Jāt II 3; III 26; IV 4; Peta Vatthu Commentary 13, 14, 42, 83, 117. In repetition compound itarītara one or the other, whatsoever, any Snp 42; Jāt V 425; Cullaniddesa §141; Miln 395; Paramatthajotikā I 145, 147; accusative itarītaraṁ and instrumental itarītarena used as adverb of one kind or another, in every way, anyhow [cf. BHS itaretara Mahāvastu III 348 and see Wackernagel Altindicative Gram. II §121 c.] Jāt VI 448 (°ṁ); Dhp 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. Skt. 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" (Vism 423 iti = evaṁ) pointing to something either just mentioned or about to be mentioned: (a) referring to what precedes Snp 253 (n'eso ma man ti iti naṁ vijaññā), 805; Iti 123 (ito devā ... taṁ na massanti); Dhp 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 DN I 63 (iti paṭisañcikkhati); AN 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 Dhp 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. ... DN 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); Jāt 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 Snp 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 Dhp 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 Jāt I 253; Miln 114; tv eva Jāt I 203; II 2. — iti kira thus now, perhaps, I should say DN I 228, 229, 240. — iti kho thus, therefore DN I 98, 103; III 135. — iti vā and so on (?), thus and such (similar cases) Mahāniddesa 13 = Cullaniddesa §420 A1. — itiha thus surely, indeed Snp 934, 1084 (see below under ītihītiha; cf. Paramatthajotikā II Index 669: itiha? and itikirā); Iti 76; Sumaṅgalavilāsinī I 247, as iti'haṁ at Snp 783 (same explained at Mahāniddesa 71 as for iti). — kin ti how Jāt II 159.
-kirā (feminine) [a substantivised iti kira] hearsay, literally "so I guess" or "I have heard" AN I 189 = II 191f. = Cullaniddesa §151. cf. itiha; -bhava becoming so and so (opposite abhava not becoming) Vinaya II 184 (°abhava); DN I 8 (the same passage = iti bhavo iti abhavo Sumaṅgalavilāsinī I 91); AN II 248; Iti 109 (the same); see also under ittha; -vāda "speaking so and so", talk, gossip MN I 133; SN V 73; AN II 26; Iti 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; MN I 133; AN II 7, 103; III 86, 177, 361f.; past participle 43, 62; Paramatthajotikā I 12. Kern, Toevoegselen sub voce compares the interesting BHS 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. DN I 88 = (see Sumaṅgalavilāsinī I 247); AN I 163; III 223; Snp 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) MN I 520; SN I 154; Snp 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) Iti 77; Snp 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 Dhp 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 DN II 2 (ito so ekanavuto kappo 91 kappas ago); Snp 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 Jāt 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 MN I 318 (opposite dīgha-rattaṁ); AN II 187; Jāt 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 MN II 47 (°jacca of inferior birth); AN II 34; Snp 757 (= paritta paccupaṭṭhāna Paramatthajotikā II 509); Miln 93, 114 (°pañña of small wisdom). This meaning (2) also in BHS itvara, e.g. Divyāvadāna 317 (dāna).
:: Ittaratā (feminine) [from ittara] changeableness Miln 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) Snp 729, 740 = 752; Iti 9 (varia lectio itthi° for iti°) = AN II 10 = Cullaniddesa §172 A; Iti 94 (varia lectio ittha°). There is likely to have been a confusion between ittha = Skt. itthā and itthaṁ = Skt. ittham (see next).
:: Itthaṁ (indeclinable) [adverb from pronoun base °i, as also iti in same meaning] — thus, in this way DN I 53, 213; Dāṭhāvaṁsa IV 35; V 18.
-nāma (itthan°) having such as name, called thus, so-called Vinaya I 56; IV 136; Jāt I 297; Miln 115; Dhp 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 BHS 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 SN I 140 (see Kindred Sayings I 318). — See also frequent formula a of Arahatta. — DN I 18, 84; AN I 63; II 82, 159, 203; Snp 158; Dhammasaṅgani 633; past participle 70, 71; Sumaṅgalavilāsinī I 112.
Muliebrity: womanly qualities; womanhood. Google.
￼ — p.p.
:: 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 Skt. sātuḥ uterus from Indo-Germanic °sī to sow or produce, Latin sero, Gothic saian, Old High German sāen, as 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 Jāt V 72, 398; Nettipakaraṇa 93; Dhp I 390; Peta Vatthu Commentary 153). — SN I 33 (Nibbānass'eva santike), 42, 125 (majjhim°, mah°), 185; AN I 28, 138; II 115, 209; III 68, 90, 156; IV 196 (purisaṁ bandhati); Snp 112, 769 (nominative plural thiyo = itthi-saññikā thiyo Paramatthajotikā II 513); Jāt 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 Jāt II 126 (= ucchiṭṭh° commentary); kulitthi a wife of good descent Vinaya II 10; AN III 76; IV 16, 19; dahar° a young wife Jāt I 291; dur° a poor woman Jāt IV 38. Some general characterizations of womanhood: ten kinds of women enumerated at Vinaya III 139 = AN V 264 = Vimāna Vatthu 72, viz. mātu-rakkhitā, pitu°, mātāpitu° bhātu°, bhaginī°, ñāti°, gotta°, dhamma°, sarakkhā, saparidaṇḍā; see Vinaya III 139 for explanation — SN I 38 (malaṁ brahmacariyassa), 43 (the same); Jāt 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 SN I 43 (bhaṇḍānaṁ uttamaṁ); Dhp I 390 (itthiyo vikkiṇiya-bhaṇḍaṁ).
-agāra (-āgāra) as itthāgāra women's apartment, seraglio Vinaya I 72; IV 158; SN I 58, 89; Jāt I 90; also collective for womenfolk, women (cf. German Frauenzimmer) DN II 249; Jāt V 188; -indriya the female principle or sex, femininity (opposite puris'indriya) SN V 204; AN IV 57f.; Vism 447, 492; Dhammasaṅgani 585, 633, 653 et passivem; -kathā talk about women DN I 7 (cf. Sumaṅgalavilāsinī I 90); -kāma the craving for a woman SN IV 343; -kutta a woman's behaviour, woman's wiles, charming behaviour, coquetry AN IV 57 = Dhammasaṅgani 633; Jāt I 296, 433; II 127, 329; IV 219, 472; Dhp IV 197; -ghātaka a woman-killer Jāt V 398; -dhana wife's treasure, dowry Vinaya III 16; -dhutta a rogue in the matter of women, one who indulges in women Snp 106; Jāt 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 SN I 129; Theri 216 (referring to a Yakkhinī, cf. Therīgāthā Commentary 178; Dhammasaṅgani 633; Peta Vatthu Commentary 168; -rūpa womanly beauty AN I 1; III 68; Theri 294; -lakkhaṇa fortune-telling regarding a woman DN I 9 (cf. Dhp I 94, + purisa°); Jāt VI 135; -liṅga "sign of a woman", feminine quality, female sex Vism 184; Dhammasaṅgani 633, 713, 836; as 321 sq; -sadda the sound (or word) "woman" Dhp I 15; -soṇḍī a woman addicted to drink Snp 112.
:: Itthikā (feminine) [from itthi] a woman Vinaya III 16; DN II 14; Jāt 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); SN 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) DN I 245; II 192; MN I 85; SN IV 60, 158, 235f.; V 22, 60, 147; AN II 66f.; V 135 (dasa, dhammā etc., ten objects affording pleasure); Snp 759; It. 15; Vibhaṅga 2, 100, 337. — Alone as neuter meaning welfare, good state, pleasure, happiness at Snp 154 (+ aniṭṭha); Nettipakaraṇa 28 (+ aniṭṭha); Vism 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. Skt. 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°); Jāt III 435, 446 (pākār-iṭṭhikā read °aṭṭhakā); V 213 (rattiṭṭhikā); Vism 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 Dhp III 29, 61; Vimāna Vatthu 157.
:: Iṭṭhi- in °khagga-dhāra at Jāt VI 223 should be read iddha.
:: Iva ￼ (indeclinable) [Vedic iva and va] particle of comparison: like, as Dhp 1, 2, 7, 8, 287, 334; Jāt 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 Skt. 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. Jāt 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) Jāt 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 Miln 413.
:: Īriṇa (neuter) [= iriṇa, q.v. and cf. Skt. īriṇa] barren soil, desert DN I 248; AN V 156f.; Jāt 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); Jāt 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. Skt. īshvara = Pāḷi issara, and BHS īśa, e.g. Jātakamala 3181] — lord, owner, ruler Jāt 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 Jāt II 152; VI 456 (°agga the top of a pole).
:: Īsakaṁ (adverb) [neuter of īsaka] a little, slightly, easily MN I 450; Jāt I 77; VI 456; Sumaṅgalavilāsinī I 252, 310; Vimāna Vatthu 36; Vism 136, 137, 231, īsakam pi even a little Vism 106; Saddhammopāyana 586.
:: Īsā (feminine) [Vedic īṣā] the pole of a plough or of a carriage SN I 104 (naṅgalīsā read with varia lectio for naṅgala-sīsā Text), 172, 224 (°mukha): AN IV 191 (rath°); Snp 77; Jāt I 203 (°mukha); IV 209; Udāna 42; Miln 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; MN I 414; Vimāna Vatthu 209 = 439 (= ratha-īsā-sadisa-danto); Jāt VI 490 = 515.
:: Īsāka (adjective) [from īsā] having a pole (said of a carriage) Jāt VI 252.
:: Īti and ītī (feminine) [Sanskrit īti, of doubtful origin] ill, calamity, plague, distress, often combined with and substituted for upaddava, cf. BHS ītay'opadrava (attack of plague) Divyāvadāna 119. — Snp 51; Jāt I 27 (V 189); V 401 = upaddava; Mahāniddesa 381; Cullaniddesa §§48, 636 (+ upaddava = santāpa); Miln 152, 274, 418. — anīti sound condition, health, safety AN IV 238; Miln 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°.
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￼
:: 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 Jāt II 80.
:: Jacca (adjective) [jāti + tya] of birth, by birth (usually —°) MN II 47 (ittara° of inferior birth); Snp page eighty (kiṁ° of what birth, i.e. of what social standing); Jāt I 342 (hīna° of low birth): Saddhammopāyana 416 (the same) Jāt V 257 (nihīna°); Miln 189 (sama° of equal rank).
-andha (adjective) blind from birth Udāna 62f. (Jaccandha-vagga VI 4); Jāt I 45, 76; IV 192; Vibhaṅga 412f.; in similes at Vism 544, 596.
:: Jaccā instrumental of jāti.
:: Jaddhu [for jaddhuṁ, infinitive to jakṣ (Pāḷi jaggh), corresponds to Skt. jagdhi eating food; intensive of ghasati] only in composition as a° not eating, abstaining from food. °ka one who fasts MN I 245; °māra death by starvation Jāt VI 63 (= anāsaka-maraṇa; Fausbøll has note: read ajuṭṭha°?); °mārika AN IV 287 (varia lectio ajeṭṭha°).
:: Jagat (neuter) [Vedic jagat, intensive of gam, see gacchati] the world, the earth AN II 15, 17 (jagato gati); SN I 186 (jagatogadha plunged into the world).
:: Jagatī (feminine) [see jagat] only in compounds as jagati°:
-ppadesa a spot in the world Dhp 127 = Peta Vatthu Commentary 104; -ruha earth grown, i.e. a tree Jāt I 216.
:: Jagga (neuter) [jaggati + ya] wakefullness SN I 111.
:: Jaggana (neuter) [from jaggati] watching, tending, bringing up Jāt I 148 (dāraka°).
:: Jagganatā (to jāgarati] watchfullness Jāt I 10.
:: Jaggati (= jāgarati, Dhatupāṭha 22 gives jagg as root in meaning "niddā-khaya."] (a) to watch, to lie awake Jāt V 269. (b) to watch over, i.e. to tend, to nourish, rear, bring up Jāt 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 Jāt III 223; V 436; VI 522. Past participle jagghita Jāt VI 522. See also anu°, pa°.
:: Jagghitā (feminine) laughter Jāt III 226.
:: Jaghana (neuter) [Vedic jaghana, cf. Greek κοχώνη; see jaṅghā] the loins, the buttocks Vinaya II 266; Jāt V 203.
:: Jaha (adjective) (—°) [to jahati] leaving behind, giving up, see attaṁ°, okaṁ°, kappaṁ°, raṇaṁ°, sabbaṁ°, etc (SN I 52; Iti 58; Snp 790, 1101, etc.); duj° hard to give up Thera 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. Skt. vihāya = ākāsa), χωρίζω separate; Latin her-es; Skt. jihīte to go forth = Old High German gen, gān, as gan = go; also Skt. 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 Snp 1, 506 (dosaṁ), 589; Dhp 91; imperative jahassu Snp 1121 (rūpaṁ); potential jahe Iti 34; Dhp 221; Jāt IV 58, and jaheyya Snp 362; Iti 115; Jāt I 153; IV 58. — Future jahissāmi Jāt III 279; IV 420; V 465; in verse: hassāmi Jāt IV 420; V 465. — Gerund hitvā (very frequent) Snp 284, 328; Dhp 29, 88; hitvāna (Snp 60), jahitvā and jahetvā (Snp 500). — infinitive jahituṁ Jāt I 138, — past participle jahita Snp 231; Khuddakapāṭha 9; Miln 261. — passive hāyati SN II 224; Snp 817; Miln 297, hāyate Jāt V 488 and hīyati Jāt II 65; Snp 944 (hīyamāna), cf. hāyare Jāt 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 Jāt I 148.
:: Jajjara [from intensive of jarati] withered, feeble with age Theri 270; Jāt 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 SN IV 369.
:: Jajjarita [past participle of intensive of jar see jarati] weakened Dhp I 7.
:: Jala (neuter) [Sanskrit jala, connection with gala drop (?), probably dialectical; cf. udaka] water Snp 845; Jāt I 222; III 188; IV 137.
-gocara living in the water Jāt II 158; -ja born or sprung from w. Jāt IV 333; V 445; Vimāna Vatthu 42; -da "giving water," rain-cloud Dāṭhāvaṁsa V 32; -dhara [cf. jalandhara rain-cloud] the sea Miln 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 DN III 188; MN I 487; Jāt I 62; II 380; IV 69; Iti 86; Vimāna Vatthu 462; Vimāna Vatthu 107; Miln 223, 343. — causative jaleti and jāleti (cf. ja neti: jāneti) to set on fire, light, kindle SN I 169; Jāt II 104; Miln 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 SN III 240. 2. the embryo Jāt IV 38. 3. the placenta Jāt II 38.
-ja born from a womb, viviparous MN I 73; DN III 230; Jāt II 53 = V 85.
:: Jalita (adjective) [past participle to jalati] set on fire, burning, shining, bright, splendid Snp 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.) Snp 249 (= rajojalla Paramatthajotikā II 291); Jāt VI 578 (sweat under the armpits = jallikā commentary).
:: Jalla2 [probably = jhalla, see Kern, Toevoegselen sub voce] athlete, acrobat Jāt VI 271.
:: Jallikā (feminine) [deminutive of jalla] a drop (of perspiration), dirt in seda°, etc. AN I 253 (kāli°); Snp 198 = Jāt 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 Miln 407 (varia lectio jalopikā).
:: Jaḷa (adjective) [Sanskrit jaḍa] dull, slow, stupid DN III 265 (a°); AN II 252; past participle 13; Miln 251; Sumaṅgalavilāsinī I 290.
:: Jambāla [Sanskrit jambāla] mud; adjective jambālin muddy, as noun jambālī (feminine) a dirty pool (at entrance to village) AN 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) Jāt 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 (Jāt IV 105; Vimāna Vatthu 13, 340) AN I 181; II 8, 29; Vimāna Vatthu 8417. cf. jātarūpa.
:: Jambu (feminine) [Sanskrit jambu] the rose-apple tree, Eugenia Jambolana Jāt II 160; V 6; Vimāna Vatthu 67; 4413. — as adjective feminine jambī sarcastically "rose-apple-maid," applied to a gardener's daughter Jāt III 22.
-dīpa the country of the rose-apples i.e. India Jāt I 263; Vimāna Vatthu 18; Miln 27; -nada see jambonada; -pakka the fruit of Eugenia jambolana, the rose-apple (of black or dark colour) Vism 409; -pesī the rind of the ṛ-a. fruit Jāt V 465; -rukka the ṛ-a. tree Dhp III 211; -saṇḍa rose-apple grove (= °dīpa, name for India) Snp 552 = Thera 822.
:: Jambuka [Sanskrit jambuka, to jambh?] a jackal Jāt II 107; III 223.
:: Jamma (adjective) [Vedic *jālma (?), dialectical?] miserable, wretched, contemptible Jāt II 110; III 99 (= lāmaka); feminine °ī SN V 217; Dhp 335, 336 (of taṇhā); Jāt II 428; V 421; Dhp IV 44 (= lāmakā).
:: Jamman(a) (neuter) [to janati] birth, descent, rank Snp 1018.
Wassail: a beverage of hot mulled cider, drunk traditionally as an integral part of wassailing, a Medieval Christmastide English drinking ritual intended to ensure a good cider apple harvest the following year. — Wikipedia
￼ — p.p.
:: 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 Snp 121, 676, 807, 1023 (j. sabba everybody). Usually collectively: people, they, one (= French on), with plural of verb Dhp 249 (dadanti); often as mahājana the people, the crowd SN I 115; Jāt I 167, 294; Peta Vatthu Commentary 6; loka mahājana = loka Dhp III 175; or as bahu(j)jana many people, the many AN I 68; Dhp 320; Dhp III 175. See also puthujjana. (b) plural men, persons, people, beings: nānā° various living beings Snp 1102 (explained at Cullaniddesa §248 as khattiyā brāhmaṇā vessā suddā gahaṭṭhā pabbajitā devā manussā.) dve janā Jāt I 151; II 105; tayo j. Jāt I 63; III 52; keci janā some people Peta Vatthu Commentary 20. See also Snp 243, 598, 1077, 1121.
-ādhipa a king of men Jāt II 369; -inda = preceding Jāt III 280, 294; -esabha the leader of men, the best of all people Dhp 255; -kāya a body or group of people Jāt I 28; Dhp I 33 (dve j.: micchā- and sammā-diṭṭhikā); Dīpavaṁsa I 40; -pada country see seperate; -majjhe (locative) before (all) the people Jāt I 294; Theri 394; -vāda people's talk, gossip Snp 973.
:: Janaka ￼ [to janati] 1. producing, production Vism 369; adjective (—°) producing: pasāda° Mahāvaṁsa I 4 (= °kāraka); a species of karma Vism 601; Compendium 144 (A.i). 2. noun feminine °ikā genetrix, mother Jāt I 16; Dhammasaṅgani 1059 (where it represents another jānikā, viz. deception, as shown by synonym māyā and BHS janikā Lalitavistara 541; Kern, Toevoegselen page 41).
:: Janana (adjective) [to janati2] producing, causing (—°) Iti 84 (anattha° dosa); Jāt IV 141; Dīpavaṁsa I 2; as 258; Dhatupāṭha 428. — feminine jananī Peta Vatthu Commentary 1 (saṁvega° desanā); = mother (cf. ja nettī) Jāt 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 DN I 136 (opposite nigama); II 349; AN I 160, 178; Snp 422, 683, 995, 1102; Jāt 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 AN I 213 = IV 252f. = Cullaniddesa §247 (on Snp 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 DN I 7; °kalyāṇī a country-beauty, i.e. the most beautiful girl in the province DN 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 DN I 88; II 16; Snp page 106; -padesa a rural district AN IV 366; V 101.
:: Janatā ￼ (feminine) [from janati] a collection of people ("mankind"), congregation, gathering; people, folk DN I 151 (= Sumaṅgalavilāsinī I 310, correct jananā), 206; Vinaya II 128 = MN II 93 (pacchimā); AN I 61 (the same); III 251 (the same); Iti 33; Jāt 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, as 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 Jāt II 407 (see chanda); (saṁ)vegaṁ j. to stir up emotion (aspiration) Jāt III 184; Peta Vatthu Commentary 32; Mahāvaṁsa I 4; dukkhaṁ j. to cause discomfort Peta Vatthu Commentary 63. — preterit janayi Theri 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 Jāt VI 64 (= sanati saddaṁ karoti).
:: Janavati (?) AN IV 172.
:: Janettī (feminine) [feminine to ja nitṛ = γενέτως = genitor, cf. genetrix. The Skt. form is ja nitrī. One: i cf. petti°: pitri°] mother DN II 7f.; MN III 248; AN IV 276; Jāt I 48; II 381; IV 48.
:: Jannu [cf. jaṇṇu(ka) and jānu] the knee Dhp I 394. °—°ka DN II 17 (in marks of a Mahāpurisa, varia lectio ṇṇ); Jāt IV 165; Dhp 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 = Skt. kṣā, jhānti heat or heating (= Skt. 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; MN III 126; Jāt II 25, 144; Vism 18; Dīpavaṁsa VIII 45. 2. living room Jāt I 449.
:: Janti at Sumaṅgalavilāsinī I 296 in jantiyā (for DN 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 SN I 48; AN IV 227; Snp 586, 773f., 808, 1103; Cullaniddesa §249 (= satta, nara, puggala); Dhp 105, 176, 341, 395; Jāt 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 DN II 160; Jāt VI 332; Paramatthajotikā II II 230; Dhp I 80 (°ka); II 57 (the same), 80; IV 204; Vimāna Vatthu 206 (jaṇṇu-kappara). [BD: dakkhiṇaṁ-jāṇu-maṇḍalaṁ AN 2.36.
:: Jaṇu see jaṇṇu(ka).
:: Jaṅgala (neuter) a rough, sandy and waterless place, jungle AN V 21; Jāt IV 71; Vimāna Vatthu 338. cf. ujjaṅgala.
:: Jaṅgamāna (see Jaṅghā)
:: Jaṅghā (feminine) [Vedic jaṅghā; cf. Avesta zanga, ankle; Gothic gaggan, to go; as gang, walk. From °ghengh to walk; see also jaghana] the leg, usually the lower leg (from knee to ankle) DN II 17; (SN I 16 = Snp 165 (eṇi°); Snp 610; Jāt II 240; V 42; VI 34; Therīgāthā Commentary 212). In compounds jaṅgha° (except in jaṅghā-vihāra).
-ummagga a tunnel fit for walking Jāt VI 428; -pesanika adjective going messages on foot Vinaya III 185; Jāt II 82; Miln 370 (°iya); Vism 17; -bala(ṁ) (nissāya) by means of his leg (literally by the strength of, cf. French à force de); -magga a footpath Jāt II 251; V 203; Vimāna Vatthu 194; -vihāra the state of walking about (like a wanderer), usually in phrase °ṁ anucaṅkamati anuvicarati DN I 235; MN I 108; Snp pages 105, 115; or °ṁ carati Peta Vatthu Commentary 73; AN I 136; Jāt II 272; IV 7, 74; Dhp 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 MN I 30 (jaññajañña, cf. page 528); Jāt II 417 (= manāpa sādhu). — a° Jāt II 436.
:: Japa (and jappa vv.ll.) [from japati] 1. muttering, mumbling. recitation AN III 56 = Jāt III 205 (+ manta); Snp 328 (jappa) (= niratthaka-kathā Paramatthajotikā II 334). 2. studying Jāt 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 Jāt IV 204; Peta Vatthu II 61 (= vippalapati Peta Vatthu Commentary 94); Peta Vatthu Commentary 97; present participle jappaṁ SN I 166 (palāpaṁ); Jāt IV 75. See japa, japana; also pari°.
:: Jappanā = jappā Snp 945; Dhammasaṅgani 1059. cf. pa°.
:: Jappati [not, as customary, to jalp, Skt. jalpati (= japati), but in the meaning of desire, etc., for cappati to capp, as in cappeti = Skt. carvayati to chew, suck, be hungry (q.v.) cf. also calaka] to hunger for, to desire, yearn, long for, (accusative) Snp 771 (kāme), 839 (bhavaṁ), 899, 902; Cullaniddesa §79 (= pajappati), — past participle jappita Snp 902. See also jappā, jappanā, abhijjappati and pa°.
:: Jappā (feminine) [to jappati] desire, lust, greed, attachment, hunger (cf. Cullaniddesa on taṇhā) SN I 123 (bhava-lobha°); Snp 1033; Cullaniddesa §250; Nettipakaraṇa 12; Dhammasaṅgani 279, 1059.
:: Jara (adjective) (—°) [See jarati] old, decayed (in disparaging sense), wretched, miserable;
-ūdapānaṁ a spoilt well Jāt IV 387; -gava = °goṇa Peta Vatthu I 81; -goṇa [cf. Skt. jaradgava] a decrepit, old bull Jāt II 135; -sakka "the old S." Jāt IV 389; -sālā a tumble-down shed Peta Vatthu Commentary 78.
:: Jaratā (feminine) [see jarati] old age Dhammasaṅgani 644 (rūpassa j. decay of form); Vism 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 Jāt 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: Snp 804, 1123 (= jarāya Cullaniddesa §249). — Skt. 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; AN I 51, 138 (as Death's messenger); V 144f. (bhabbo jaraṁ pahātuṁ); Snp 311 (cf. DN III 75); Jāt I 59; Theri 252f.; Vism 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" DN II 305 = MN I 49 = SN 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, DN II 31f.; MN I 49; Snp 575; °maccu Snp 581, 1092, 1094. — a jarāmara not subject to decay and death (cf. ajajjara) Theri 512; Peta Vatthu II 611; Vimāna Vatthu 6311; Jāt III 515.
-ghara the house of age (adjective) like a decayed house Theri 270 (= jiṇṇagharasadisa Therīgāthā Commentary 213); -jajjara feeble with age Jāt I 59; -jiṇṇa decrepit with age Peta Vatthu Commentary 148; -dhamma subject to growing old AN I 138, 145; II 172, 247; III 54f., 71f.; -patta old Jāt III 394; IV 403; -bhaya fear of old age AN I 179; II 121; -vśta the wind of age Dhp IV 25; -sutta the suttanta on old age, name of Sutta Nipāta IV 6 (p. 157f.; beginning with "appaṁvata jīvitaṁ idaṁ"), quoted at Dhp III 320.
:: Jattu (neuter) [Vedic jatru] the collar-bone Dhp II 55 (gloss: aṁsakūṭa); Dāṭhāvaṁsa IV 49.
:: Jatu [Sanskrit jatu; cf. Latin bitumen pitch; as 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; SN III 154 = AN IV 127.
:: Jaṭā (feminine) [BHS jaṭā] tangle, braid, plaiting, especially (a) the matted hair as worn by ascetics (see jaṭila) Snp 249; Dhp 241, 393; Jāt I 12 (ajina + j.); II 272. (b) the tangled branches of trees Jāt I 64. (c) (figurative) (the tangle of) desire, lust SN I 13 = 165.
-aṇḍuva (= °andu?) a chain of braided hair, a matted topknot SN I 117; -ājina braided hair and an antelope's hide (worn by ascetics) Snp 1010 (°dhara), cf. above Jāt I 12; -dharaṇa the wearing of matted hair MN I 282.
:: Jaṭhara (masculine neuter) [Vedic jaṭhara, to °gelt = °gelbh (see gabbha), cf. Gothic kilpei uterus, as cild = English child] the belly Miln 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; SN I 78; Snp pages 103, 104 (Keṇiya j.); Jāt I 15; II 382; Udāna 6; Dīpavaṁsa I 38.
:: Jaṭilaka = jaṭila MN I 282; AN III 276; Miln 202; Vism 382.
:: Jaṭin one who wears ajaṭā, an ascetic Snp 689; feminine °inī Jāt VI 555.
:: Jaṭita [past participle of jaṭ, to which also jaṭā; Dhatupāṭha 95: saṅghāte] entangled SN I 13; Miln 102, 390; Vism 1 (etymology).
:: Java [Sanskrit java, to javati] 1. (noun) speed SN II 266; V 227; MN I 446; AN II 113; III 248; Snp 221; Jāt II 290; IV 2. Often combined with thāma, in phrase thāma-java-sampanna endowed with strength and swiftness Jāt I 62; Vimāna Vatthu 104; Peta Vatthu Commentary 4; Miln 4. — javena (instrumental) speedily Jāt II 377. 2. (adjective) swift, quick Jāt 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) Dhp I 262; -sampanna full of swiftness, nimbleness, or alacrity AN I 244f.; II 250f.
:: Javana (neuter) 1. Alacrity, readiness; impulse, shock Paṭisambhidāmagga I 80f.; Vism 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 MN III 25; Jāt IV 136) and puthu° tikkha° SN V 376, 377; Cullaniddesa §235, 3.a. Also in compounds °paññā Paṭisambhidāmagga II 185f.; °paññatā AN I 45; °paññattaṁ SN V 413. 2. The twelfth stage in the function (kicca) of an act of perception (or vīthicitta): the stage of full perception, or apperception. Vism 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 SN I 33; Jāt IV 213; Dāṭhāvaṁsa V 24; as 265, past participle jūta.
:: Jaya ￼ [see jayati] vanquishing, overcoming, victory DN I 10; Snp 681; Jāt II 406; opposite parājaya Vism 401.
-ggaha the lucky die Jāt IV 322 (= kaṭaggaha, q.v.); -parājaya victory and defeat Dhp 201; -pāna the drink of victory, carousing wassail; °ṁ pivati Dhp I 193; -sumana "victory's joy," name of a plant (cf. jātisumana) Vism 174; Dhp 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 Jāt II 3; jināti Snp 439; Dhp 354; Jāt I 289; IV 71. — potential jeyya Dhp II 226 on Dhp 103; jine Dhp 103 = Jāt II 4 = Vimāna Vatthu 69; 3rd plural jineyyuṁ SN I 221 (opposite parājeyyuṁ). — Present participle jayaṁ Dhp 201. — Future jessati Vimāna Vatthu 332; jayissati ibid.; jinissati Jāt II 183. — preterit jini Jāt I 313; II 404; ajini Dhp 3; plural jiniṁsu SN I 221 (opposite parājiṁsu), 224 (opposite parājiṁsu, with varia lectio °jiniṁsu); AN IV 432 (opposite °jiyiṁsu, with varia lectio °jiniṁsu). Also preterit ajesi Dhp I 44 (= ajini). — Prohibative (mā) jīyi Jāt IV 107. — Gerund jetvā Snp 439; jetvāna Iti 76. — infinitive jinituṁ Jāt VI 193; Vimāna Vatthu 69. — gerund jeyya Snp 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) Jāt II 213, 369, 375; IV 403. 2. jāpayati to cause to rob, to incite, to plunder MN I 231; Iti 22 = Jāt IV 71 (varia lectio hāpayati) = Miln 402; Jāt VI 108 (to annul); Miln 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 SN II 98; Jāt I 347; IV 70, of birds. See also jāyampatikā.
:: Jāgara (adjective) [from jāgarti] waking, watchful, careful, vigilant SN I 3; AN II 13 = Iti 116; MN II 31; Iti 41; Miln 300. — bahu° wide awake, well aware, cautious Snp 972 (cf. rakkhita-mānasāno in same context V 63); Dhp 29.
:: Jāgaraṇa (neuter) [derivation from jāgara] a means for waking or keeping awake Miln 301.
:: Jāgaratā (feminine) [cf. Skt. jāgaraṇa] watchfullness, vigilance SN 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) Dhp 60 (dīghā jāgarato rattī), 226; Iti 41; Miln 300, — past participle jāgarita (q.v.).
:: Jāgarita (neuter) [past participle of jāgarati] waking, vigil Iti 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. SN II 218; MN I 32, 273, 354f., 471; AN I 113f.; II 40. — Also in °ṁ bhajati to pursue watchfullness (bhajetha keep vigil) Iti 42; Snp 926 (niddaṁ na bahulīkareyya j°ṁ bhajeyya ātāpī). — SN IV 104; MN I 273, 355; Miln 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) DN I 45 (anto-jālikata caught in a net); Snp 62, 71, 213, 669; Jāt I 52; VI 139. — kiṅkiṇika° a row of bells DN II 183; muttā° a net of pearls Jāt I 9; Vimāna Vatthu 40; loha° Peta Vatthu Commentary 153; hema° Vimāna Vatthu 367; a fowler's net Dhp 174; a spider's web Dhp 347; nets for hair Jāt VI 188; pabbata° a chain of mountains Jāt II 399; sirā° network of veins Jāt V 69; Peta Vatthu Commentary 68. — Frequently in similes: see JPTS 1907, 90. B. Figurative. Very often applied to the snares of Māra: SN I 48 (maccuno); Snp 357 (the same); Dhp III 175 (Māra°); Snp 527 (deception); taṇhā° the snare of worldly thirst (cf. °tanhā) MN I 271; Thera 306; Paramatthajotikā II 351; kāma° Thera 355; moha° SN III 83; mohasama Dhp 251; diṭṭhi° the fallacies of heresy DN I 46; Jāt VI 220; ñāṇa° the net of knowledge Vimāna Vatthu 63; Dhp 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 Jāt I 208: -taṇhā the net of thirst Dhammasaṅgani 1059, 1136; as 367; -pūpa a "netcake"? Dhp 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 DN II 17 (see DB 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 Jāt V 326; Peta Vatthu Commentary 52 (= tejas), 154 (raṁsi°); Miln 357; Vism 419 (kappavināsaka°).
-roruva name of one of the two Roruva hells ("blazes") Jāt V 271; -sikhā a glowing crest i.e. a flame Cullaniddesa §11 (= accī).
:: Jālaka (neuter) [jāla1 + ka] 1. a net Jāt VI 536; Dāṭhāvaṁsa V 51. 2. a bud AN IV 117f. (°jāta in bud). — feminine jālikā chain armour Miln 199.
:: Jālā (feminine) [see jāla2] a flame Jāt I 216, 322; Miln 148, 357.
:: Jāleti [causative of jalati. See also jaleti] to cause to burn, to light, kindle Jāt II 104; IV 290; V 32.
:: Jālin (adjective/noun) "having a net," ensnaring, deceptive: (a) literal a fisherman Jāt II 178. (b) figurative usually in feminine °inī of taṇhā (ensnarer, witch) SN I 107 = Dhp 180; AN II 211; Thera 162, 908; Dhammasaṅgani 1059; Vism 1; as 363; cf. Mahāvastu I 166; III 92.
:: Jāmātar (and jāmāta Jāt 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 Theri 422 (= Therīgāthā Commentary 269 duhitu ￼ pati); Jāt II 63; V 442.
:: Jāna (adjective) [to jñā, see jānāti] knowing or knowable, understandable Jāt III 24 (= jānamāna). dujjāna difficult to understand DN I 170, 187; MN 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 Jāt 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; Dhp II 73 (°sabhāva = ñatta); Sumaṅgalavilāsinī I 86 (akkhara°); Vism 391 (°atthāya in order to know), 436 (= pajānana). cf. ājānana. — ajānana not knowing (°-) Jāt V 199; VI 177; not known Jāt I 32 (°sippa).
:: Jānanaka (adjective) [Sanskrit jñānaka, cf. jānana and Skt. 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) DN I 136, 142; MN II 74; Jāt 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, as 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 (Snp 781) and jaññā (AN IV 366; Snp 116, 775; Dhp 157, 352; Jāt II 346; IV 478) 2nd singular jāneyyāsi (MN I 487; Jāt I 288), 1st plural jāniyāma (Snp 873) and (archaic) jānemu (Snp 76, 599; Vimāna Vatthu 8311); — imperative jānāhi (Snp 596, 1026; Peta Vatthu II 912), 3rd. singular jānātu (It 28); — present participle jānanto and jānaṁ (DN I 192; AN I 128; Snp 722), present participle medium jānamāna (Jāt I 168); — future jānissati (Jāt II 342; VI 364); — preterit ajāni (Snp 536) and jāni (Jāt I 125, 269), 3rd plural jāniṁsu (Jāt II 105; Vimāna Vatthu 113); — gerund jānitvā (Jāt I 293; III 276); infinitive jānituṁ (Jāt I 125). Causative jānāpeti (see below IV 2). 2. ñā: future ñassati (DN I 165); — preterit aññāsi (Jāt I 271) and nāsi (Snp 471), 3rd plural aññaṁsu (Vimāna Vatthu 224). — gerund ñatvā (frequent); — gerundive ñeyya AN 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? DN I 193; Bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto MN I 111; similarly AN IV 153f. See further DN I 2, 40, 84, 157 sq, 165, 192f., 238f.; AN I 128; III 338; V 226; Snp 908; Cullaniddesa §§35, 413, 517; Vism 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 DN I 216; te kho evaṁ jāneyyaṁ they ought to know ibid.; jānantā nāma na āhesuṁ "nobody knew" Jāt III 188; jānāhi find out Jāt 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: Jāt I 337; II 243), to have knowledge of, experience, find; to infer, conclude, distinguish, state, define: yaṁ ahaṁ jānāmi taṁ tvaṁ jānāsi DN I 88; aham p'etaṁ na jānāmi Snp 989; jānanti taṁ yakkhabhūtā Peta Vatthu IV 135; paccakkhato ñatvā finding out personally Jāt I 262; III 168; cittam me Gotamo jānāti SN I 178; jānāti maṁ Bhagavā SN 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 Snp 599; yathāhaṁ jāneyyaṁ vasalaṁ Snp 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 SN I 174; seyyaṁ jānāhi Vinaya IV 16; phalaṁ pāpassa jānamāna (having experienced) Jāt I 168; mantaṁ j. (to be in possession of a charm) Jāt I 253; maggaṁ na j. Snp 441; pamāṇaṁ ajānitvā (knowing no measure) Peta Vatthu Commentary 130. 3. With double accusative: to recognize as to see in, take for, identify as 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 Jāt I 107 (att. ajānāpetvā); VI 363; Vism 92 (att.); Peta Vatthu Commentary 149 (att.); Dhp 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 DN I 135 = AN I 201 (vadhena vā bandhena vā jāniyā vā); SN I 66 (hatajānisu), Jāt I 55 (varia lectio jāti), 212 (mahājānikara a great robber): IV 72 (dhana,° varia lectio hāni); Dhp 138 (= Dhp III 70 dhanassa jāni, varia lectio hāni).
:: Jāni2 (feminine) wife, in jānipatayo (plural) wife and husband (cf. jāyā(m)pati) AN 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 Jāt II 311; IV 41; VI 471; Sumaṅgalavilāsinī I 254.
-maṇḍala the kneecap, the knee AN I 67; II 21; III 241f.; Peta Vatthu Commentary 179.
:: Jānuka (neuter) = jānu AN IV 102.
:: Jāpayati causative of jayati.
:: Jāra [Vedic jāra] a paramour, adulterer Jāt 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) Snp 576 (jātānaṁ maccānaṁ niccaṁ maraṇato bhayaṁ); jātena maccena kattabbaṁ kusalaṁ bahuṁ Dhp 53 = Miln 333; yakkhinī jātāsi (born ay.) Jāt VI 337; rukkho j. Jāt I 222; latā jātā Dhp 340; gāmanissandhena jātāni sūpeyya-paṇṇāni Vism 250. — (noun) he who or that which is born: jātassa maraṇaṁ hoti Snp 742; jātassa jarā paññāyissati Jāt I 59; jātaṁ + bhūtaṁ (opposite ajātaṁ abhūtaṁ) Iti 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 Snp 683 (Bodhisatto hitasukhatāya jāto); bhayaṁ jātaṁ (arose) Snp 207; vivādā jātā Snp 828; ekadivase j. (were born on the same day) Jāt III 391; aphāsukaṁ jātaṁ (has occurred Jāt I 291. — So in locative absolute jāte (jātamhi) "when ... has arisen, when there is ...", e.g. atthamhi Vinaya I 350 = MN III 154 = Dhp 331; vādamhi Snp 832; oghe Snp 1092; kahāpaṇesu jātesu Jāt I 121. 3. °jāta (neuter) characteristic; pada° pedal character SN I 86; aṅga° the sexual organ Vinaya I 191; as adjective having become ... (= bhūta); being like or behaving as of the kind of ..., sometimes to be rendered by an adjective or a past participle implied in the noun: cuṇṇakajātāni aṭṭhikāni (= cuṇṇayitāni) MN III 92; jālakajāta in bud AN IV 117; chandajāta = chandika Snp 767; sujāta Snp 548 (well-born, i.e. auspicious, blessed, happy); pītisomanassa° joyful and glad Snp page 94; Jāt I 60, etc.; gandhajlāta a kind of perfume (see gandha). Often untranslatable: ābhappatto jāto Jāt III 126; vināsa-ppaccayo jāto Jāt I 256. 4. a Jātaka or Buddhist birth story Dhp I 34.
-āmaṇḍa the (wild) castor oil plant Vimāna Vatthu 10; -ovaraka the inner chamber where he was born Vimāna Vatthu 158; Jāt 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 Jāt III 391; IV 38; -maṅgala birth festival, i.e. the feast held on the birth of a child Dhp 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; Dhp 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 AN 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 (DN I 5) as well as in other connections, e.g. Vinaya I 245; II 294f.; SN 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 SN II 234 (°paripūra); V 92 (upakkilesā); AN I 210 (the same); III 16 (the same); — SN I 93, 117; MN I 38; AN I 215; III 38; IV 199, 281; V 290; Jāt II 296; IV 102; -veda [cf. Vedic jātaveda = agni] fire SN I 168; Snp 462 (kaṭṭhā jāyati j.) Udāna 93; Jāt I 214; II 326 = IV 471; V 326; VI 204, 578; Vism 171; Sumaṅgalavilāsinī I 226; Dhp I 44 (nirindhana, without fuel); -ssara a natural pond or lake Vinaya I 111; Jāt 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 (MN I 133; AN 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 Jāt 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 Jāt VI 363; jātakaṁ samodhāneti to apply a jātaka to the incident Jāt I 106; Dhp I 82. Note: The form jāta in the sense of jātaka occurs at Dhp I 34.
-atthavaṇṇanā the commentary on the Jāt book, editor by V. Fausbøll, six vols. with Index vol. by D. Andersen, London, 1877f.; -bhāṇaka a repeater of the Jāt book Miln 341.
:: Jātaka2 (masculine) [jāta + ka, belonging to what has been born] a son Jāt I 239; IV 138.
:: Jātatta (neuter) [abstract from jāta] the fact of being born or of having grown or arisen Vism 250; Dhp I 241.
:: Jāti (feminine) [see janati and cf. Greek γενεά, γένεσις; Latin gens; Gothic kind-ins]. — Instrumental jātiyā (Snp 423) and jaccā (DN II 8; Jāt III 395; Dhp 393); ablative jātiyā (SN I 88) and jātito (by descent: DN 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) as yā tesaṁ tesaṁ sattanaṁ tamhi tamhi satta-nikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyataṇānaṁ paṭilābho DN II 305 = SN 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; AN I 176; III 416; °dhamma destined to be born, etc. MN I 161f., 173; — AN V 216; Cullaniddesa §§258, 304, 630, etc., in various connections (referring to some dukkha). (b) as Nos. 1-4: Cullaniddesa §§254, 494b; Jāt I 168, etc. (c) as Nos. 1, 2, 4 (the standard quotation, implying the whole series 1-5): SN V 224; AN V 144; jāti-paccayā jarā-maraṇaṁ Vinaya I 1; DN II 31, 57, etc.; °ika AN II 11, 173; °īya MN 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 DN II 30. (e) as Nos. 1 + 4: pahīna-jātimaraṇa (adjective) (= free from life and death, i.e. saṁsāra) AN I 162; °bhayassa pāraga AN II 15; °kovida Snp 484; atāri °ṁ asesaṁ Snp 355 (cf. 500); °assa pāraga Snp 32. (f) = e + saṁsāra (cf. d): sattā gacchanti saṁsāraṁ jātimaraṇagāmino AN II 12 = 52; jāti-maraṇa-saṁsāraṁ ye vajanti punappunaṁ ... avijjāy'eva sā gati Snp 729. (g) as Nos. 1 + 2, which implies the whole series: atāri so jātijaraṁ AN I 133 = Snp 1048; jātijar'-upaga Snp 725 = Iti 106; saṁyojanaṁ jātijarāya chetvā Iti 42; — Snp 1052, 1060; Dhp 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 (DN I 81; III 50; AN I 164; MN II 20). Arahantship implies the impossibility of a future rebirth: see formula khīṇā jāti (MN I 139; Snp page 16, etc.) and Arahant II A: jātiyā parimuccati SN I 88; jātiṁ bhabbo pahātuṁ AN V 144f. — antimā jāti the last rebirth DN 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 Vism 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 Vism 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? DN I 121; jāti-rājāno kings of birth, genuine kings Jāt I 338; na naṁ jāti nivāresi brahmalokūpapattiyā Snp 139; jātiṁ akkhāhi tell me the rank of his father and mother Snp 421, 1004; cf. 462; na jaccā vasalo hoti Snp 136; 142; the same with brāhmaṇo Snp 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 DN II 8; cf. jāti-gotta-kula Jāt II 3. See also j.-vāda. 3. A sort of, kind of (cf. jāta 3): catujātigandha four kinds of scent Jāt 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 SN V 168; AN I 167; Snp 209, 517, 743; Dhp 423; -khetta the realm of rebirth Peta Vatthu Commentary 138 (= dasa cakkavāḷasahassāni); -thaddha conceited, proud of birth Snp 104 (+ dhanatthaddha, gotta°: proud of wealth and name); -Thera ath. by rank DN III 218; -nirodha the extermination of (the cause of) rebirth Vinaya I 1; -pabhava the origin or root of existence Snp 728; -puppha nutmeg Jāt VI 367; -bhaya the fear of rebirth AN II 121; -bhūmi natural ground, in °bhūmaka, °bhūmika, °bhūmiya living on natural ground (vassaṁ vasati) MN I 145; AN III 366; -maṇi a genuine precious stone Jāt 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" DN I 120, etc. (= Sumaṅgalavilāsinī I 281); AN I 166; III 152, 223; Snp 315, 596. cf. gotta-vāda (e.g. DN I 99); -vibhaṅga a characteristic of birth, a distinction in descent Snp 600; -vīṇā a first-class lute Jāt II 249; -sampanna endowed with (pure) birth (in phrase khattiyo muddhāvasitto j.°) AN III 152; -sambhava the origin of birth AN I 142; III 311; Jāt I 168; -sambheda difference of rank Dhp I 166; -saṁsāra the cycle of rebirths, the saṁsāra of rebirths (see above the same feminine): pahīna left behind, overcome (by an Arahant) MN I 139; AN III 84, 86; °ṁ khepetvā the same Theri 168; vitiṇṇo j.° n'atthi tassa punabbhavo Snp 746; -sindhava a well-bred horse Jāt II 97; -ssara the remembrance of (former) births (°ñāṇa) Jāt I 167; IV 29; Dhp II 27; IV 51; cf. (cutūpapāta-ñāṇa); -hiṅgulaka (and hiṅgulikā) natural vermilion Jāt V 67; Vimāna Vatthu 4, 168, 324.
:: Jātika (—°) (adjective) 1. being like, being of, having, etc. (see jāta 3): duppañña° and sappañña° MN I 225; dabba° AN I 254; mukhara° Snp 275; viññū° Snp 294; māna° Jāt I 88. 2. descended from, being of rank, belonging to the class of: maṇḍana° MN II 19; aviheṭhaka° Miln 219; samāna° (of equal rank) Dhp 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 Snp 420 (vaṇṇārohena sampanno jātimā viya khattiyo); Jāt I 342 (jātimanta-kulaputtā). Of a precious stone: maṇi veḷuriyo subho j° DN I 76 = MN II 17; Sumaṅgalavilāsinī I 221; Miln 215. Sometimes in this spelling for jutimant Snp 1136 = Cullaniddesa §259 (explained by paṇḍita paññavā). — ajātima not of good birth Jāt 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; Snp 152, 348 (no ce hi jātu); Jāt I 293, 374; IV 261; V 503. Na jātucca at Jāt 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 Jāt III 459; IV 53; Miln 337; present participle jāyanto Snp 208; preterit jāyi Jāt III 391; infinitive jātum Jāt I 374. — jāyati (loko), jīyati, miyati one is born, gets old, dies DN II 30; Vism 235. Kaṭṭhā jāyati jātavedo out of fire-wood is born the fire Snp 462. — Vinaya II 95 = 305; Snp 114, 296, 657; Dhp 58, 193, 212, 282; Peta Vatthu III 114 (are reborn as). cf. vi°.
:: Jāyā (feminine) [from jan] wife Vinaya II 259 = 264; Jāt IV 285.
-patī (plural) husband and wife Peta Vatthu Commentary 159; Dāṭhāvaṁsa V 2.
:: Jāyikā feminine (cf. jāyā) wife MN I 451.
:: Je (particle) exclamation: oh! ah! now then! Vinaya I 232, 292 (gaccha je); MN I 126; Vimāna Vatthu 187, 207; Dhp IV 105.
:: Jeguccha (adjective) and jegucchiya (Jāt II 437) [secondary derivation from jigucchā] contemptible, loathsome, detestable Jāt IV 305; Vism 250; Thera 1056; Peta Vatthu Commentary 78, 192 (asuci + j.). cf. pari°. — a° not despised Snp 852; Thera 961.
:: Jegucchin (adjective) one who detests or avoids (usually —°) MN I 77; (parama°), 78 AN IV 174, 182f., 188f., Miln 352 (pāpa°).
:: Jegucchitā (feminine) [see jigucchita] avoidance, detestation, disgust Vinaya I 234; MN I 30; AN 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 DN II 15 (aggo jeṭṭho seṭṭho = the first, foremost and best of all); AN I 108; II 87; III 152; IV 175; Jāt I 138 (°putta); II 101 (°bhātā), 128 (°yakkhinī); IV 137.
-apacāyin, in phrase kule-j.-apacāyin paying due respect to the clan-elders DN III 72, 74; SN V 468; Vism 415; Dhp I 265. Same for °apacāyikā (feminine) honour to ... Cullaniddesa §294, and °apacāyitar DN III 70, 71, 145, 169; -māsa name of a month Paramatthajotikā II 359.
:: Jeṭṭhaka = jeṭṭha Jāt 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); Dhp 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 AN IV 107 = 110 (combined with āvudha and salāka; vv.ll. vedhanika, jeganika, jevanika).
-----[ Jh ]-----  ☝  ￼
￼
:: Jhasa (?) a window or opening in general Jāt II 334.
:: Jhatta [past participle of jhāpeti; cf. ñatta > *jñāpayati] set on fire, consumed, dried up (with hunger or thirst: parched) combined with chāta Jāt II 83; VI 347.
:: Jhatvā see jhāpeti.
:: Jhāma (adjective/noun) [jhāyati2] burning, on fire, conflagration, in °khetta charcoal-burner's field Jāt I 238; II 92; °aṅgāra a burning cinder Peta Vatthu Commentary 90. By itself: Jāt I 405; Dhp II 67.
:: Jhāmaka name of a plant Jāt VI 537; also in °bhatta (?) Jāt II 288.
:: Jhāna1 (neuter) [SUTTA SEARCH] [GLOSSOLOGY] [from jhāyati1 BHS dhyāna. The (popular etymology) explanation of jhāna is given by Buddhaghosa at Vism 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 DN 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 (SN 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 (DN 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 (MN I 164f.). — The jhānas are discussed in extenso and in various combinations as regards theory and practice at: DN I 34f.; 73f.; SN II 210f.; IV 217f., 263f.; V 213f.; MN I 276f., 350f., 454f.; AN I 53, 163; II 126; III 394f.; IV 409f.; V 157f.; Vinaya III 4; Cullaniddesa on Snp 1119 and sub voce; Paṭisambhidāmagga I 97f.; II 169f.; Vibhaṅga 257f.; 263f.; 279f.; Vism 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.); DN II 156, 186; III 78, 131, 222; SN II 278 (nikāmalābhin); AN II 36 (the same); III 354; SN IV 299; V 307f.; MN I 21, 41, 159, 203, 247, 398, 521; II 15, 37; Snp 69, 156, 985; Dhp 372; Jāt I 139; Vimāna Vatthu 38; Peta Vatthu Commentary 163. — Separately: the 1st: AN IV 422; V 135; MN I 246, 294; Miln 289; 1st-3rd: AN III 323; MN I 181; 1st and 2nd: MN II 28; 4th: AN II 41; III 325; V 31; DN III 270; Vimāna Vatthu 4. — See also Mrs. Rhys Davids Buddhist Psychology page 107f.; Buddhist Manual of Psychological Ethics page 47f.; Index to SN for more references; also kasiṇa.
-anuyutta applying oneself to meditation Snp 972; -aṅga a constituent of meditation (with reference to the four jhānas) Vism 190; -kīḷā sporting in the exercise of meditation Jāt III 45; -pasuta the same (+ dhīra) Snp 709; Dhp 181 (cf. Dhp III 226); -rata fond of meditation SN I 53, 122; IV 117; Iti 40; Snp 212, 503, 1009; Vimāna Vatthu 5015; Vimāna Vatthu 38; -vimokkha emancipation reached through jhāna AN III 417; V 34; -sahagata accompanied by jh. (of paññābala) AN I 42.
:: Jhāna2 (neuter) [from jhāyati2] conflagration, fire DN III 94; Jāt I 347.
:: Jhānika (adjective) [from jhāna1] belonging to the (four) meditations Vism 111.
:: Jhāpaka (adjective) one who sets fire to (cf. jhāpeti), an incendiary Jāt 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; Jāt I 255, 294; Dhp II 66; Peta Vatthu Commentary 62. 2. to destroy, to bring to ruin, to kill (see Kern, Toevoegselen, page 37f.) Jāt III 441 (= ḍahati pīḷeti); Vimāna Vatthu 38 (= jhāyati1, connected with jhāna: to destroy by means of jhāna); infinitive jhāpetuṁ Jāt VI 300 (+ ghātetuṁ hantuṁ); gerund Jhatvā SN I 161 (reads chetvā) = Nettipakaraṇa 145 (reads jhitvā, with varia lectio chetvā). SN I 19 (reads chetvā, vv.ll. ghatvā and jhatvā) = Jāt IV 67 (Text jhatvā, varia lectio chetvā; explained by kilametvā); SN I 41 (varia lectio for Text chetvā, Buddhaghosa says "jhatvā ti vadhitvā"); Jāt II 262 (+ hantvā vadhitvā; explained by kilametvā); VI 299 (+ vadhitvā); also jhatvāna Jāt IV 57 (= hantvā), — past participle jhatta and jhāpita.
:: Jhāpita [past participle jhāpeti] set on fire Miln 47; Vism 76 (°kāla time of cremation).
:: Jhāyaka (adjective) one who makes a fire DN III 94.
:: Jhāyana1 (neuter) [derivation from jhāyati1] meditating, in °sīla the practice of meditation (cf. Skt. 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 DN II 237 (jhānaṁ); SN I 25, 57; AN V 323f. (+ pa°, ni°, ava°); Snp 165, 221, 425, 709, 818 (= Mahāniddesa 149 pa°, ni°, ava°); Dhp 27, 371, 395; Jāt I 67, 410; Vimāna Vatthu 5012; Peta Vatthu IV 166; Miln 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 DN I 50 (= jāleti Sumaṅgalavilāsinī I 151); III 94 (to make a fire); Jāt I 61, 62; Peta Vatthu I 1110 (jhāyare varia lectio for ghāyire); Miln 47; Peta Vatthu Commentary 33 (= pariḍayhati); — preterit jhāyi Dhp II 240f. — (figurative) Dhp 155; Jāt 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; SN I 46 = 52; II 284; MN I 334; AN I 24; III 355; IV 426; V 156, 325f.; Snp 85 (magga°), 638, 719, 1009, 1105; Iti 71, 74, 112; Jāt IV 7; Dhp 23, 110, 387 (reminding of jhāyati2, cf. Dhp IV 144); Cullaniddesa §264; Vimāna Vatthu 58; Peta Vatthu IV 132; Vibhaṅga 342. Mahāniddesa 226 = Cullaniddesa §3422 = Vism 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" Dhp 103; sabba° SN IV 83.
:: Jigacchā (feminine) see jighacchā.
:: Jighacchati [desiderative to ghasati, eat] to have a desire to eat, to be hungry DN II 266; past participle jighacchita Dhp II 145.
:: Jighacchā (feminine) [from jighacchati] appetite, hunger MN I 13, 114; 364; III 97, 136; AN III 163; Dhp 203 (j. paramā rogā); Jāt II 445; III 19; (°abhibhūta = chāta); Miln 204, 304; Saddhammopāyana 118, 388. — Often combined with pipāsā, desire to drink, thirst, e.g. SN I 18; AN II 143, 153; Miln 304. cf. khudā and chāta. Note: a different spelling as dighacchā occurs at AN II 117.
:: Jigiṁsaka (adjective) [see next] one who wishes to gain, desirous of, pursuing Snp 690.
:: Jigiṁsanatā (feminine) [noun abstract from jigiṁsati] desire for, covetousness Vibhaṅga 353 (varia lectio nijigīsanatā); cf. Vism 29
:: Jigiṁsati [desiderative of ji, jayati. On etymology see also Kern, Toevoegselen page 44] to desire, to wish to acquire, to covet; Snp 700; Jāt II 285; III 172 (varia lectio jigissaṁ); IV 406 (vv.ll. jihiṁ°, jigī°); V 372; VI 268. As jigīsati Thera 1110.
:: Jigucchaka (adjective) one who dislikes or disapproves of MN I 327 (paṭhavī°, āpa° etc.) Miln 343.
:: Jigucchana (neuter) dislike, contempt, disgust Vism 159; Peta Vatthu Commentary 120.
:: Jigucchati [desiderative of gup] to shun, avoid, loathe, detest, to be disgusted with or horrified at (with instrumental) DN I 213 (iddhi-pāṭihāriyena aṭṭiyāmi harāyāmi j.): AN IV 174 (kāyaduccaritena); Snp 215 (kammehi pāpakehi; Paramatthajotikā II 266 = hiriyati); Jāt II 287; past participle 36. — present participle jigucchamāna Iti 43; gerundive jigucchitabba AN I 126; past participle jigucchita Snp 901. — See also jeguccha, jegucchin.
:: Jigucchā (feminine) disgust for, detestation, avoidance, shunning: tapo° (detesting asceticism) DN I 174; SN I 67; AN 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) MN I 31 (+ vaṅka); AN V 289, 290; Jāt I 290 (spelled jima); III 111 = V 222; VI 66; Vism 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 MN I 340 (sāṭheyyāni kūṭeyyāni vaṅkeyyāni j.°); AN 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 = MN I 171; Vinaya V 217; Snp 379, 697, 989, 996. magga° conqueror of the Path Snp 84f.; saṁsuddha° (the same) Snp 372. Cariyāpiṭaka khetta°. In other connections: Peta Vatthu IV 333; Theri 419 (jinamhase rūpinaṁ Lacchiṁ explained at Therīgāthā Commentary 268 as jinā amhase jināvatamha rūpavatiṁ Siriṁ).
-cakka the Buddha's reign, rule, authority Jāt IV 100; -putta disciple of the B. Miln 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; DN I 114; MN II 48f., 66; AN II 249; IV 173; Snp 1 (urago va jiṇṇaṁ tacaṁ jahāti); Peta Vatthu I 121 (same simile); Snp 1120, 1144; Jāt I 58; III 22 (-pilotikā worn-out rags); Dhp 155, 260; Peta Vatthu II 114 (jarājiṇṇa Peta Vatthu Commentary 147); past participle 33; Vism 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 Jāt IV 108. 2. digested Jāt II 362
:: Jiṇṇaka (adjective) = jiṇṇa Snp 98, 124; Jāt IV 178, 366; Saddhammopāyana 299 (sālā).
:: Jiṇṇatā (feminine) [cf. jiṇṇa, jaratā and jīraṇatā] decrepitude Sumaṅgalavilāsinī I 283 (jarā°).
:: Jiñjuka the gunja shrub (Abrus precatorius) Jāt IV 333 (akkhīni j.°phalasadisāni, cf. in same application guñjā); V 156 (j.°phalasannibha); Dhp I 177 (°gumba).
:: Jita [past participle of jayati, conquer] conquered, subdued, mastered: (neuter) victory. jitā me pāpakā dhammā Vinaya I 8; Dhp 40, 104 (attā jitaṁ seyyo for attā jito seyyo see Dhp 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; AN IV 131; Snp 673, 716; Dhp 65, 360; Jāt 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: Snp 1022; page 108; and pahūta-jivhatā the characteristic of possessing a prominent tongue (as the 27th of the thirty-two Mahāpurisa-lakkhaṇāni) DN I 106 = Snp page 107; DN II 18. °dujjivha (adjective) having a bad tongue (of a poisonous snake) AN 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 DN I 245; II 281; MN II 42) Vinaya I 34; DN III 102, 226; MN I 191; Vism 444.
-agga the tip of the tongue AN III 109; IV 137; Dhp II 33; -āyatana the organ of taste DN III 243, 280, 290; Dhammasaṅgani 585, 609, 653; -indriya the sense of taste DN III 239; Dhammasaṅgani 585, 609, 972; -nittaddana (correct to °nitthaddhana) tying the tongue by means of a spell DN I 11 (cf. Sumaṅgalavilāsinī I 96); -viññāṇa the cognition of taste MN I 112; DN III 243; Dhammasaṅgani 556, 612, 632; -samphassa contact with the sense of taste SN I 115; DN III 243; Dhammasaṅgani 585, 632, 787.
:: Jiyā (feminine) [Vedic jyā = Greek βιός bow, cf. also Latin filum thread] a bow string MN I 429 (five kinds); Jāt II 88; III 323; Vism 150; Sumaṅgalavilāsinī I 207.
-kāra bowstring-maker Miln 331.
:: Jīna [past participle of jīyati] diminished, wasted, deprived of (with accusative or ablative) having lost; with accusative: Jāt III 153, 223, 335; V 99 (atthaṁ: robbed of their possessions; commentary parihīna vinaṭṭha). — with ablative: Jāt 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 Jāt II 181. See ajīraka.
:: Jīraka2 cummin-seed Miln 63; Jāt 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 MN I 49; SN 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); Jāt V 501 (varia lectio for jarayetha, commentary vināseyya) = VI 375; Peta Vatthu Commentary 57. 2. (cf. jīyati) to get old AN III 54 (jarā-dhammaṁ mā jīri "old age may not get old," or "the law of decay may not work"); Vism 235 (DN II 30 reads jīyati); Dhp I 11 (cakkhūni jīranti). 3. (intransitive) to be digested Vism 101.
:: Jīreti and Jīrāpeti [Verbal formation from jīra1] to work out, to digest Jāt I 238, 274 (jīreti); Dhp I 171. Applied to bhati, wages: bhatiṁ ajīrāpetva not working off the wages Jāt 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 DN 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 DN I Pāḷi pages 157, 188; II Pāḷi pages 333, 336, 339; SN IV 392f.; MN I 157, 426 426f.; AN II 41. — Also in this sense at Miln 30, 54, 86. — Vinaya IV 34; SN III 215, 258f.; IV 286; V 418; AN V 31, 186, 193. 2. life, in yāvajīvaṁ ￼ as long as life lasts, for life, during (his) lifetime DN III 133; Vinaya I 201; Dhp 64; Jāt II 155; Peta Vatthu Commentary 76.
-gāhaṁ (adverb) taken alive, in phrase j.-g. gaṇhāti or gaṇhāpeti SN I 84; Jāt I 180; II 404; cf. karamara; -loka the animate creation Jāt III 394; -sūla "life-pale," a stake for execution Jāt II 443; -sokin (= sokajīvin) leading a life of sorrow Jāt VI 509.
:: Jīva2 (neuter) the note of the jīvaka bird Sumaṅgalavilāsinī on DN 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 Vism 194.
:: Jīvaṁ-jīvaka (masculine onomatopoetic) name of a bird, a sort of pheasant (or partridge?), which utters a note sounding like jīvaṁ jīva DN III 201; Jāt 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 Jāt 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 Jāt 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 Snp 427, very frequent with ciraṁ live long, as asalutation and thanksgiving. ciraṁ jīva Jāt VI 337; c. jīvāhi Snp 1029; Peta Vatthu II 333; c. jīvantu Peta Vatthu I 55; — potential jīve Snp 440, 589; Dhp 110; — present participle jīvaṁ Snp 427, 432; present participle medium jīvamāna Jāt I 307; Peta Vatthu Commentary 39; — infinitive jīvituṁ Jāt I 263; Dhp 123. — Snp 84f., 613f., 804; Dhp 197; Jāt III 26; IV 137; VI 183 (jīvare); Peta Vatthu Commentary 111.
:: Jīvikā (feminine) [abstract from jīvaka] living, livelihood SN III 93; AN V 87, 210; Jāt IV 459; Miln 122; Paramatthajotikā II 466. Frequently in combination °ṁ kappeti to find or get one's living: Jāt II 209; Peta Vatthu Commentary 40, etc.; °kappaka finding one's livelihood (+ gerund, by) Jāt II 167. cf. jīvita.
:: Jīvin (adjective) (usually —°) living, leading a life (of ...) SN I 42, 61; Snp 88, 181; Dhp 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; SN I 42; IV 169, 213; MN II 73 (appaṁ); AN I 155, 255; III 72; IV 136 (appakaṁ parittaṁ); Snp 181, 440, 574, 577, 931, 1077; Dhp 110, 111, 130; Jāt I 222; Peta Vatthu I 1111 (ittaraṁ); II 67 (vijahati); Dhammasaṅgani 19, 295; Vism 235, 236; Paṭisambhidāmagga II 245; Peta Vatthu Commentary 40. — jīvitā voropeti to deprive of life, to kill Vinaya III 73; DN III 235; MN II 99; AN III 146, 436; IV 370f.; Peta Vatthu Commentary 67.
-āsā the desire for life AN I 86; -indriya the faculty of life, vitality Vinaya III 73; SN V 204; Kathāvatthu 8, 10; Miln 56; Dhammasaṅgani 19; Vism 32, 230 (°upaccheda destruction of life), 447 (definition); Dhp II 356 (°ṁ upacchindati to destroy life); Vimāna Vatthu 72; -kkhaya the dissolution of life, i.e. death Jāt I 222; Peta Vatthu Commentary 95, 111; -dāna "the gift of life," saving or sparing life Jāt I 167; II 154; -nikanti desire for life AN IV 48; -parikkhārā (plural) the requisites of life MN I 104f.; AN III 120; V 211; -pariyādāna the cessation or consummation of life DN I 46 (= Sumaṅgalavilāsinī I 128); SN II 83; AN IV 13; -pariyosāna the end of life, i.e. death Jāt I 256; Peta Vatthu Commentary 73; -mada the pride of life, enumerated under the 3 madā; viz. ārogya, yobbana, j.: of health, youth, life DN III 220; AN I 146; III 72; -rūpa (adjective) living (lifelike) Jāt II 190; -saṅkhaya = °khaya Snp 74; Dhp 331; Cullaniddesa §262 (= °pariyosāna); -hetu (adverb) on the ground of life, for the sake of life AN IV 201, 270
:: Jīyati [passive of ji, cf. Skt. jyāti and jīryate] to become diminished, to be deprived, to lose (cf. jayati, jāni); to decay; to become old (cf. jarati, jiṇṇa) jīyasi Jāt V 100; jīyanti Jāt III 336 (dhanā); jīyittha SN I 54; Jāt I 468; mā jīyi do not be deprived of (ratiṁ) Jāt IV 107. Koci kvaci na jīyati mīyati (cf. jāyati) DN II 30; cakkhūni jīyare the eyes will become powerless Jāt VI 528 (= jīyissanti); gerundive jeyya: see ajeyya2. cf. parijīyati. Sometimes spelled jiyy°: jiyyati Jāt VI 150; jiyyāma Jāt II 75 (we lose = parihāyāma). Past participle jīna, q.v.
:: Jotaka (adjective) [from juti] illuminating, making light; explaining Jāt II 420; Dīpavaṁsa XIV 50; Miln 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 Dhp I 385 (Jotiya); Vism 233, 382.
:: Jotana (neuter) and jotanā (feminine) [cf. Skt. dyotana] illumination, explanation Jāt VI 542; Paṭisambhidāmagga II 112; Vimāna Vatthu 17 (°nā).
:: Jotati [Sanskrit dyotate to shine, *dei̯ā; cf. Greek δέαται shine, δῆλος clear; also Skt. dī in dīpyate; Latin dies. Dhatupāṭha 120 gives jut in meaning "ditti," i.e. light] to shine, be splendid Jāt 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 AN II 51 = Jāt V 509 (bhāsaye jotaye dhammaṁ; gloss Jāt V 510 katheyya for joteyya = jotaye) Iti 108; Jāt II 208; Peta Vatthu Commentary 18. (b) intransitive to shine Dhp 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 SN I 93; AN II 85; Vimāna Vatthu 162. 2. a star: see compounds 3. fire SN I 169; Thera 415; Jāt IV 206; sa-joti-bhūta set on fire SN II 260; AN III 407f.; Jāt I 232.
-parāyaṇa (adjective) attaining to light or glory SN I 93; AN II 85; DN 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 Dhp IV 209; -mālikā a certain torture (setting the body on fire: making a fiery garland) MN I 87 = AN I 47 = II 122 = Mahāniddesa 154 = Cullaniddesa §604 = Miln 197; -rasa a certain jewel (wishing stone) Vimāna Vatthu 111, 339; Dhp I 198; Miln 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) Snp 348 (= paññājoti-sampanna Paramatthajotikā II 348).
:: Jotisā (feminine) [= Skt. jyotiṣa (neuter)] astronomy Miln 3.
:: Juhana (neuter) [from juhati] offering, sacrifice DN I 12, Jāt 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 AN II 207 (aggiṁ); Snp 1046 (= Cullaniddesa §263 deti cīvaraṁ, etc.); §428 (aggihuttaṁ jūhato), page 79 (aggiṁ); past participle 56; future juhissati SN 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; Jāt I 165; IV 498 (°pakkha).
:: Juti (feminine) [Sanskrit jyuti and dyuti, to dyotate, see jotati] splendour, brightness, effulgence, light Jāt II 353; Peta Vatthu Commentary 122, 137, 198. The spelling juti at MN 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 SN I 121; Jāt II 353; Dhp I 432.
:: Jutika (adjective) (—°) having light, in mahā° of great splendour DN II 272; AN 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) DN II 256 (-tī-); SN V 24; Dhp 89 (= Dhp II 163 ñāṇajutiyā jotetvā); Snp 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 Jāt 14; V 405
:: Jūta (neuter) [Sanskrit dyūta past participle of div, dīvyati, Pāḷi dibbati to play at dice] gambling, playing at dice DN I 7 (°ppamādaṭṭhāna cf. Sumaṅgalavilāsinī I 85); III 182, 186 (the same); Jāt I 290; III 198; VI 281; Dhp II 228. °ṁ kīḷati to play at d. Jāt I 289; III 187. — See also dūta2.
-gīta a verse sung at playing dice (for luck) Jāt I 289, 293; -maṇḍala dice board (= phalaka Jāt I 290) Jāt I 293; -sālā gambling hall Jāt VI 281.
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:: 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, as 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 (Snp 324, 961) and some adverb forms like kathaṁ, kadā, kahaṁ, etc. 1. (a) ka°: nominative masculine ko Snp 173, 765, 1024; Jāt I 279; Dhp 146; feminine kā Jāt VI 364; Peta Vatthu Commentary 41; genitive singular kassa Miln 25; instrumental kena; ablative kasmā (neuter) as adverb "why" Snp 883, 885; Peta Vatthu Commentary 4, 13, 63, etc. (b) ki° (masculine and feminine; neuter see kiṁ): genitive singular kissa Dhp 237; Jāt II 104. ko-nāmo (of) what name Miln 14; Dhp II 92, occurs besides kin-nāmo Miln 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) Snp 173; kena ssu nivuto loko "by what then is the world obstructed°" Snp 1032; kasmā nu saccāni vadanti ... Snp 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 Iti 85; no yāti koci loke Dhp 179; nāhaṁ bhatako'smi kassaci Snp 25; na hi nassati kassaci kammaṁ "nobody's trace of action is lost" Snp 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) Snp 612. See also kad°.
:: Kabara (adjective) [cf. Skt. kabara] variegated, spotted, striped; mixed, intermingled; in patches Vism 190. Of a cow (°gāvī) Dhp I 71 (°go-rūpa) ibid. 99; of a calf (°vaccha) Jāt V 106; of a dog (°vaṇṇa = sabala q.v.) Jāt VI 107; of leprosy Jāt V 69; of the shade of trees (°cchāya, opposite sanda°) MN I 75; Jāt IV 152; Dhp I 375.
-kucchi having a belly striped with many colours, of a monster Jāt I 273; -kuṭṭha a kind of leprosy Jāt 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. Skt. kavala BHS 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; Iti 18 = Jāt III 409; IV 93; Dhp 324; Miln 180, 400; Abhidhammāvatāra 69; Dhp II 65; Peta Vatthu Commentary 39; Mahāvaṁsa 19, 74. — kabale kabale on every morsel Jāt I 68; Miln 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 MN I 48 (-ḷ-) = SN II 11, 98 = DN III 228, 276; Abhidhammāvatāra 135) Dhammasaṅgani (-ḷ-) 585, 646 (where fully described), 816; Miln 245; Vism 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 DN I 34, 186, 195; -bhakkha, same AN III 192 = V 336 (applied to the kāmāvacara devas); Sumaṅgalavilāsinī I 120.
:: Kabaḷikā (feminine) [cf. Skt. 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. Skt. kāvya] a poem, poetical composition, song, ballad in °ṁ karoti to compose a song Jāt VI 410; -karaṇa making poems Sumaṅgalavilāsinī I 95; and -kāra a poet Jāt 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) Jāt I 292; III 163; IV 300; Vism 70; Sumaṅgalavilāsinī I 7; Dhp I 52; Paramatthajotikā II 311. 2. rags, old clothes Spk 283 (= pilotikā).
-chaḍḍana throwing out sweepings, in °pacchi a dust basket, a bin Jāt I 290; -chaḍḍanaka a dust pan Jāt I 161 (+ muṭṭhi-sammujjanī); -chaḍḍani a dust pan Dhp III 7 (sammajjanī + k.); -chaḍḍikā (dāsī) a maid for sweeping dust, a cinderella Dhp IV 210.
:: Kaccha1 (neuter) [cf. Skt. kaccha, probably dialect 1. marshy land, marshes; long grass, rush, reed SN 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 Jāt III 315 and Saddhammopāyana 104); Jāt V 23 (carāmi kacchāni vanāni ca); VI 100 (parūḷha-kacchā tagarā); Snp 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) MN I 429 (kaṇḍo ... yen'amhi viddho yadi vā kacchaṁ yadi vā ropiman ti).
:: Kaccha2 (adjective) [gerund of kath] fit to debate with AN 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; SN V 96; Vism 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 SN IV 177 (kummo kacchapo); in simile of the blind turtle (kāṇo k.) MN III 169 = SN V 455; Theri 500 (cf. JPTS 1907, 73, 174). — feminine kaccha pinī a female t. Miln 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 DN I 9; Sumaṅgalavilāsinī I 94; -loma "tortoise-hair," i.e. an impossibility, absurdity Jāt III 477, cf. sasavisāṇa; -maya made of t. hair Jāt III 478.
:: Kacchapaka see hattha°.
:: Kacchapuṭa [see kaccha1] reed-basket, sling-basket, pingo, in °vāṇija a trader, hawker, pedlar Jāt I 111.
:: Kacchati1 passive of katheti (present participle kacchamāna AN III 181). 2. passive of karoti.
:: Kacchā1 (feminine) [derivation unknown, cf. Skt. 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); Jāt IV 395 (kacchaṁ nāgānaṁ bandhatha gīveyyaṁ paṭimuñcatha). 3. belt, loin- or waist-cloth (cf. kacchā2) Vinaya II 319; Jāt V 306 (= saṁvelli); Miln 36; Dhp I 389.
:: Kacchā2 (feminine) and kaccha (masculine neuter) [derivation unknown, cf. Skt. kakṣa and kakṣā, Latin coxa, Old High German hahsa] — the armpit Vinaya I 15 (addasa ... kacche vīṇaṁ ... aññissā kacche ālambaraṁ); SN I 122 = Snp 449 (sokaparetassa vīṇā kacchā abhassatha); Iti 76 (kacchehi sedā muccanti: sweat drops from their armpits); Jāt V 434 = Dhp IV 197 (thanaṁ dasseti k°-ṁ dass° nābhiṁ dass°); Jāt 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. SN I 78.
-loma (kaccha vīṁā) hair growing in the armpit Miln 163 (should probably be read parūḷha-k.-nakha-l., as above).
:: Kacchikāra see kacci vīṁā.
:: Kacchu [derivation uncertain, cf. Skt. 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 Dhp 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; Jāt V 207; Peta Vatthu II 311 (cf. kapi°); Vism 345; Dhp I 299.
-cuṇṇa the powdered fruit of Carpopogon pruriens, causing itch Dhp III 297; -piḷakā scab and boils Jāt 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; DN I 50 (k. maṁ na vañcesi I hope you do not deceive me), 106; SN III 120, 125; Sn. 335, 354, page 87; Jāt I 103, 279; V 373; Dhp 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; Jāt III 236; VI 542; k. nu kho "perhaps" (German etwa, doch nicht) Jāt I 279; k. pana Jāt I 103. — When followed by nu or su the original d. reappears according to rules of sandhi: kaccinnu Jāt II 133; V 174, 348; VI 23; kaccissu Snp 1045, 1079 (see Cullaniddesa §186).
:: Kaccikāra a kind of large shrub, the Caesalpina Digyna Jāt 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: SN I 154 = Vinaya II 188 = SN II 241 = AN II 73 = Dhp III 156; cf. Miln 166; — as an image of unsubstantiality, Cariyāpiṭaka III 2, 4. The tree is used as ornament on great festivals: Jāt I 11; VI 590 (in simile), 592; Vimāna Vatthu 31. 2. a flag, banner, i.e. plantain leaves having the appearance of banners (-dhaja) Jāt V 195; VI 412. In compounds kadali°.
-khandha the trunk of the plantain tree, often in similes as symbol of worthlessness, e.g. MN I 233 = SN III 141 = IV 167; Vism 479; Cullaniddesa §680 a (II)4n; Jāt 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 Jāt V 4; Dhp I 59; -phala the fruit of the plantain Jāt V 37.
:: Kadalī2 (feminine) a kind of deer, an antelope only in °miga Jāt V 406, 416; VI 539; Sumaṅgalavilāsinī I 87; and °pavara-paccattharaṇa (neuter) the hide of the k. deer, used as a rug or cover DN I 7 = AN I 181 = Vinaya I 192 = II 163, 169; cf. DN II 187; (adjective) (of pallaṅka) AN I 137 = III 50 = IV 394.
:: Kadamba (cf. Skt. kadamba] the kadamba tree, Nauclea cordifolia (with orange-coloured, fragrant blossoms) Jāt VI 535, 539; Vism 206; Dhp I 309 (°puppha); Mahāvaṁsa 25, 48 (the same).
:: Kadara (adjective) miserable Jāt II 136 (explained as lūkha, kasira).
:: Kadariya ￼ (adjective) [cf. Skt. kadarya, kad + arya?] mean, miserly, stingy, selfish; usually explained by thaddhamaccharī (Peta Vatthu Commentary (= Paramatthadīpanī IV) 102; Dhp III 189, 313), and mentioned with maccharī, frequent also with pa ribhāsaka SN I 34, 96; AN II 59; IV 79f.; Dhp 177, 223; Jāt V 273; Snp 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; Snp 362 (with kodha).
:: Kadariyatā (feminine) [abstract from kadariya] stinginess, niggardliness DN II 243; Miln 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) Thera 1091-1106; Jāt II 212; VI 46; Dhp I 33; Peta Vatthu Commentary 2. — Combined with °ssu Jāt V 103, 215; VI 49 sq.; °ci [cid] indefinite 1. At some time AN IV 101. 2. sometimes Jāt I 98; Peta Vatthu Commentary 271. 3. once upon a time Dāṭhāvaṁsa I 30. 4. perhaps, maybe Jāt I 297; VI 364. + eva: kadācideva Vimāna Vatthu 213; °kadāci kadāci from time to time, every now and then Jāt I 216; IV 120; as 238; Peta Vatthu Commentary 253. °kadāci karahaci at some time or other, at times AN I 179; Miln 73; Dhp III 362. °na kadāci at no time, never SN I 66; Jāt V 434; VI 363; same with mā k° Jāt VI 310; Mahāvaṁsa 25, 113; cf. kudācana. —kadācuppattika (adjective) happening only sometimes, occasional Miln 114.
:: Kaddama [derivation unknown. Skt. kardama] mud, mire, filth Cullaniddesa §374 (= paṅka); Jāt 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 Jāt III 290 and Miln 35. a° free from mud or dirt, clean Vinaya II 201, of a lake Jāt III 289; figurative pure of character Jāt III 290. kaddamīkata made muddy or dirty, defiled Jāt VI 59 (kilesehi).
-odaka muddy water Vinaya II 262; Vism 127; -parikhā a moat filled with mud, as a defence Jāt VI 390; -bahula (adjective) muddy, full of mud Dhp I 333.
:: Kaḍḍhana (neuter). 1. pulling, drawing Miln 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 Jāt V 260.
:: Kaḍḍhati [dialectic form supposed to equal Skt. 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 Jāt I 193, 225, 265, 273 (khaggaṁ k. to draw the sword). 2. to draw in, suck up (udakaṁ) Jāt IV 141. 3. to draw a line, to scratch Jāt I 78, 111, 123; VI 56 (lekhaṁ).
:: Kahaṁ [cf. Vedic kuha; for a: u cf. kad°] interrogative adverb where? whither? Vinaya I 217; DN I 151; Snp page 106; Jāt II 7; III 76; V 440. — k.-nu kho where then? DN I 92; II 143, 263.
￼
:: Kahāpaṇa [doubtful as regards etymology; the (later) Skt. kārṣāpaṇa looks like an adaptation of a dialect form] 1. a square copper coin MN II 163; AN 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); SN I 82; AN I 250; Vinaya II 294; IV 249; Jāt 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 (Jāt II 96); 18 koṭis (Jāt I 92); one-thousand (Jāt II 277, 431; V 128, 217; Peta Vatthu Commentary 153, 161); seven-hundred (Jāt III 343); one-hundred (Dhp III 239); eighty (Peta Vatthu Commentary (= Paramatthadīpanī IV) 102); ten or twenty (Dhp IV 226); eight (which is considered, socially, almost the lowest sum Jāt IV 138; I 483). A nominal fine of 1 k. = a farthing) Miln 193. — ekaṁ k° pi not a single farthing Jāt I 2; similarly eka-kahāpaṇen'eva Vism 312. — Various qualities of a kahāpaṇa are referred to by Buddhaghosa in similes at Vism 437 and 515. Black kahāpaṇas are mentioned at Dhp 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 Dhp IV 104; -vassa a shower of money Dhp 186 (= Dhp III 240).
Note that no consideration is given here regarding inflation or the meaning of shilling, or florin. For more information see Kahāpana, in Weights and measures.
:: 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 MN I 87 = AN I 47, II 122; cf. Miln 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 Miln 118 (vajira k. phussarāga lohitaṅka).
:: Kakaca [onomatopoetic to sound root kṛ, cf. note on gala; Skt. krakaca] a saw Thera 445; Jāt IV 30; V 52; VI 261; Sumaṅgalavilāsinī I 212; in simile — ūpama ovāda MN I 129. Another simile of the saw (a man sa wing a tree) is found at Paṭisambhidāmagga I 171, quoted and referred to at Vism 280, 281.
-khaṇḍa fragment or bit of saw Jāt I 321; -danta tooth of a saw, Sumaṅgalavilāsinī I 37 (kakaca-danta-pantiyaṁ kīḷamāna).
:: Kakaṇṭaka , the chameleon Jāt I 442, 487; II 63; VI 346; Vimāna Vatthu 258.
:: Kakka1 [cf. Skt. kalka, also kalaṅka and kalusa] a sediment deposited by oily substances, when ground; a paste Vinaya I 205 (tila°), 255. Three kinds enumerated at Jāt 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. Skt. karka) a kind of gem; a precious stone of yellowish colour Vimāna Vatthu 111. [BD]: Topaz?
:: Kakkara [onomatopoetic, cf. Skt. kṛkavāku cock, Greek κέρκαξ, κερκίς, Latin querquedula, partridge; sound-root kr°, see note on gala]] — a jungle cock used as a decoy Jāt 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) Jāt VI 536.
:: Kakkasa (adjective) [Sanskrit karkaśa to root kṛ as in kakkaṭaka] rough, hard, harsh, especially of speech (vācā para-kaṭukā Dhammasaṅgani 1343), MN I 286 = Dhammasaṅgani 1343; AN V 265 = 283, 293; as 396. — akakkosa: smooth Snp 632; Jāt III 282; V 203, 206, 405, 406 (cf. JPTS 1891-93, 13); akakkosaṅga, with smooth limbs, handsome, Jāt V 204.
:: Kakkassa roughness Snp 328, Miln 252.
:: Kakkaṭa a large deer (?) Jāt VI 538 (explained as mahāmiga).
:: Kakkaṭaka [cf. Skt. karkaṭa, karkara "hard," kaṅkata "mail"; cf. Greek καρκίνος and Latin cancer; also BHS kakkaṭaka hook] a crab SN I 123; MN I 234; Jāt I 222; Vimāna Vatthu 546 (Vimāna Vatthu 243, 245); Dhp 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, Jāt 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 Jāt 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 Jāt VI 536: kakkārujātāni = valliphalāni (reading kakkaru to be corrected). 2. A heavenly flower Jāt III 87, 88 = dibbapuppha.
:: Kakkhaḷa [kakkhaṭa, cf. Skt. karkara = Pāḷi kakkaṭaka 1. rough, hard, harsh (literal and figurative) Dhammasaṅgani 648 (opposite muduka Dhammasaṅgani 962 (rūpaṁ paṭhavīdhātu: kakkhaḷaṁ kharagataṁ kakkhaḷattaṁ kakkhaḷabhāvo); Vism 349 (= thaddha), 591, 592 (°lakkhaṇa); Dhp II 95; IV 104; Miln 67, 112; Peta Vatthu Commentary 243 (= asaddha, akkosakāraka, opposite muduka); Vimāna Vatthu 138 (= pharusa). 2. cruel, fierce, pitiless Jāt 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 Jāt VI 561; -kamma cruelty, atrocity Jāt III 481; -bhāva rigidity Dhammasaṅgani 962 (see kakkhaḷa) Paṭiss I 26; harshness, cruelty Jāt III 480. a° absence of hardness or rigidity as 151.
:: Kakkhaḷatā (feminine) [abstract from kakkhaḷa] hardness, rigidity, Dhammasaṅgani 859; Vibhaṅga 82; Jāt 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; Vism 365; cf. Mahāvastu I 166: kakkhaṭatva.
:: Kakkhaḷiya hardness, rigidity, roughness, Vibhaṅga 350.
:: Kakkola see takkola.
:: Kakkoṭaka (?) Paramatthajotikā I 38, spelled takk° at Vism 258.
:: Kakku [cf. kakka = kalka] a powder for the face, slightly adhesive, used by ladies, Jāt V 302 where five kinds are enumerated: sāsapa°, loṇa°, mattika°, tila°, haliddi°.
:: Kaku [Sanskrit kakud, Skt. kakud, cf. kākud hollow, curvature, Latin cacumen, and cumulus] — a peak, summit, projecting corner SN I 100 (where satakkatu in Text has to be corrected to satakkaku: megho thanayaṁ vijjumālā satakkaku. Commentary explains sikhara, kūṭa) AN III 34 (= Manorathapūraṇi III 244 kūṭa). cf. satakkaku and Morris, JPTS 1891-93, 5.
:: Kakudha [cf. Skt. kakuda, and kaku above 1. the hump on the shoulders of an Indian bull Jāt II 225; VI 340. 2. A cock's comb see sīsa kakudha. 3. a king's symbol or emblem (neuter) Jāt V 264. There are five such insignia regis, regalia: see kakudha-bhaṇḍa. 4. a tree, the Terminalia Arjuna, Vinaya I 28; Jāt VI 519; kakudha-rukkha Dhp 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 Jāt I 53; IV 151; V 289 (= sakāyura). The five regalia (as mentioned at Jāt 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) Dhp I 119; feminine -pādī applied to Apsaras, Jāt II 93; Dhp I 119; Miln 169.
:: Kalabha [cf. Skt. kalabha] the young of an elephant: see hatthi° and cf. kalāra.
:: Kalaha [cf. Skt. kalaha, from kal] quarrel, dispute, fight AN I 170; IV 196, 401; Snp 862, 863 (+ vivāda); Jāt I 483; Cullaniddesa §427; Dhp III 256 (udaka° about the water); IV 219; Saddhammopāyana 135. °ṁ udīreti to quarrel Jāt V 395; karoti the same Jāt I 191, 404; Peta Vatthu Commentary 13; vaḍḍheti to increase the tumult, noise Jāt V 412; Dhp III 255. — a° harmony, accord, agreement SN I 224; mahā° a serious quarrel, a row Jāt IV 88.
-ābhirata delighting in quarrels, quarrelsome Snp 276; Thera 958; -ṅkara picking up a quarrel Jāt VI 45; -karaṇa quarrelling, fighting Jāt V 413; -kāraka (feminine-ī) quarrelsome, pugnacious AN IV 196; Vinaya I 328; II 1; -kāraṇa the cause or reason of a dispute Jāt III 151; VI 336; -jāta "to whom a quarrel has arisen," quarrelling, disputing AN I 70; Vinaya I 341; II 86, 261; Udāna 67; Jāt III 149; -pavaḍḍhanī growth or increase of quarrels, prolongation of strife (under six evils arising from intemperance) DN III 182 = as 380; -vaḍḍhana (neuter) inciting and incitement to quarrel Jāt V 393, 394; -sadda brawl, dispute Jāt VI 336.
:: Kalakala (adjective) [cf. Skt. 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 Jāt I 12, 73; Miln 125, 324, 346; Mahābodhivaṁsa 150; Peta Vatthu Commentary 215 (= kaddama); Dhp III 61; IV 25. — su° "well-muddied" i.e. having soft soil (of a field) Miln 255. 2. the residue of sesamum oil (tela°), used for embalming Jāt II 155. 3. in embryology: the "soil," the placenta SN I 206 = Kathāvatthu II 494; Miln 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 Vism 236; Mahāniddesa 120; and cf. Miln 40). 4. the fœtus, applied to an egg, i.e. the yolk Miln 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 Miln 325; -gahaṇa "mud thicket," dense mud at the bottom of rivers or lakes Jāt I 329; -bhūta = preceding, AN I 9, cf. Jāt II 100; AN III 233; Miln 35; -makkhita soiled with mud Dhp III 61.
:: Kalamba (neuter) [cf. Skt. kalamba menispermum calumba, kalambī convolvulus repens] name of a certain herb or plant (Convolverse repens?); may be a bulb or radish Jāt 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 Jāt VI 290.
:: Kalambaka = kalamba, the Cadamba tree Jāt VI 535.
:: Kalambukā (feminine) = kalambaka DN III 87 (vv.ll. kaladukā, kalabakā) the translation (DB III 84) has "bamboo."
:: Kalanda [cf. Skt. karaṇḍa piece of wood?] heap, stack (like a heap of wood? cf. kaliṅgara) Miln 292 (sīsa°).
:: Kalandaka  1. A squirrel Miln 368; 2. An (orna mental) cloth or mat, spread as a seat Jāt VI 224;
-nivāpa name of a locality in Veḷuvana, near Rājagaha, where oblations had been made to squirrels DN II 116; Vinaya I 137; II 105, 290, etc.
:: Kalasa (neuter) [cf. Vedic kalaśa] 1. a pot, waterpot, dish, jar MN III 141; Jāt 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 Thera 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; Dhp II 63), in this sense in the expression kalaṁ nāgghati soḷasiṁ "not worth an infinitesimal portion of" = very much inferior to SN I 19; III 156 = V 44 = Iti 20; AN I 166, 213; IV 252; Udāna 11; Dhp 70; Vimāna Vatthu 437; Dhp II 63 (= koṭṭhāsa) Dhp IV 74. 2. An art, a trick (literal part, turn) Jāt I 163. — kalaṁ upeti to be divided or separated Miln 106; Dhp I 119; see sakala. — In compound with bhū as kalī-bhavati to be divided, broken up Jāt I 467 (= bhijjati). cf. vikala.
:: Kalābuka (neuter) [cf. Skt. kalāpaka] a girdle, made of several strings or bands plaited together Vinaya II 136, 144, 319;
:: Kalāpa [cf. Skt. 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 SN IV 290 (tiṇa°); Jāt I 158 (the same); 25 (naḷa°), 51 (mālā°), 100 (uppalakumuda°); V 39 (usīra°); Miln 33; Peta Vatthu Commentary 257, 260 (ucchu°), 272 (veḷu°); 46 (kesā), 142 (mora-piñja°) 2. A quiver Vinaya II 192; Iti 68; Jāt VI 236; Miln 418; Peta Vatthu Commentary 154, 169. 3. in philosophy: a group of qualities, pertaining to the material body (cf. rūpa°) Vism 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 Dhp I 98. -sammasanā grasping (characteristics) by groups Vism 287, 606, 626f.
:: Kalāpaka  1. a band, string (of pearls) Vinaya II 315; Mahāvaṁsa 30, 67. 2. a bundle, group Jāt I 239.
:: Kalāpin (adjective) [from kalāpa] having a quiver Jāt VI 49 (accusative plural °ine). Feminine kalāpinī a bundle, sheaf (yava°) SN IV 201; II 114 (naḷa°).
:: Kalāra in hatthi° at Udāna 41, explained in commentary by potaka, but cf. the same passage at Dhp I 58 which reads kalabha, undoubtedly better. cf. kaḷārikā.
:: Kalāya a kind of pea, the chick-pea MN I 245 (kaḷāya); SN I 150; AN V 170; Snp page 124; Jāt II 75 (= varaka, the bean Phaseolus trilobus, and kālarāja-māsa); Jāt III 370; Dhp I,319. Its size may be gathered from its relation to other fruits in ascending scale at AN V 170 = SN I 150 = Snp 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 SN I 150; AN V 170; Snp 124 (ḷ); Jāt III 370; Dhp I 319.
:: Kalāyati [denominative from kalā] to have a measure, to outstrip Jāt I 163 (taken here as "trick, deceive").
:: Kalevara see kaḷebara.
:: Kali (masculine) [cf. Skt. kali] 1. the unlucky die (see akkha); "the dice were seeds of a tree called the Vibhītaka ... An extra seed was called the kali" (DB II 368 note) DN II 349; Jāt I 380; Dhp 252 (= Dhp III 375) at Jāt 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" Snp 658; appamatto kali ... akkhesu dhanaparājayo ... mahantataro kali yo sugatesu manam padosaye SN I 149 = AN II 3 = V 171, 174 = Snp 659 = Nettipakaraṇa 132; cf. MN III 170; AN V 324; Dhp 202 (= Dhp III 261 aparādha). 3. the last of the four ages of the world (see °yuga). 4. sinful, a sinner Snp 664 (= pāpaka). 5. saliva, spittle, froth (cf. kheḷa) Theri 458, 501; Jāt 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) MN I 403 = 406; III 170 (in simile). See kaṭaggaha; -devatā (masculine plural) the devotees of kali, the followers of the goddess Kalī Miln 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. Skt. kaliṅga and kaliṅgaka] the Laurus camphora, the Indian laurel Jāt VI 537.
:: Kaliṅgara (masculine neuter) (varia lectio ḷ) [cf. Skt. kaḍaṅkara and kaḍaṅgāra, on which in sense of "log" see Kern, Toevoegselen sub voce kaliṅgara] 1. A log, a piece of wood MN I 449, 451; SN II 268; Dhp III 315; often in sense of something useless, or a trifle (combined with kaṭṭha q.v.) Dhp 41; Dhp I 321 (= kaṭṭhakhaṇḍa, a chip) Theri 468 (the same) as kaṭṭha-kaliṅgarāni Dhp 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 SN II 267; Miln 366; -kaṇḍa a wooden arrow Jāt III 273 (acittaṁ k.: without feeling)
:: Kalita [past participle of kalati] sounding indistinctly Thera 22.
:: Kalla1 and Kalya (adjective) [cf. Skt. kalya] 1. well, healthy, sound Vinaya I 291. 2. clever, able, dexterous Miln 48, 87. 3. ready, prepared Jāt II 12, cf. °citta. 4. fit, proper, right SN II 13 (pañha). — neuter kallaṁ it is proper, befitting (with infinitive or infinitive-substitute): vacanāya proper to say DN I 168, 169; AN I 144; abhinandituṁ DN II 69; — kallaṁ nu [kho] is it proper? MN III 19; SN IV 346; Miln 25. — a° 1. not well, unfit Theri 439, cf. Therīgāthā Commentary 270. 2. unbecoming, unbefitting DN II 68; Jāt V 394.
-kāya sound (in body), refreshed Vinaya I 291; -kusala of sound skill (cf. kallita) SN III 265; -citta of ready, amenable mind, in formula k°, mudu-citta, vinīvaraṇa°, udagga°, etc. DN I 110 = 148 = II 41 = AN 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) Jāt II 12 (cf citta-kalyatā); -rūpa 1. of beautiful appearance Thera 212, 2. pleased, joyful (kalya°) Snp 680, 683, 691; -sarīra having a sound body, healthy Jāt II 51; a°-tā not being sound in body, ill-health Vimāna Vatthu 243.
:: Kalla2 (masculine neuter) ashes Jāt III 94 (for kalala), also in °vassa a shower of ashes Jāt IV 389.
:: Kallahāra [cf. Skt. kahlāra, the Pāḷi form to be explained as a diæretic inversion kalhāra > kallahāra] the white esculent water lily Jāt V 37; Dīpavaṁsa xvI 19.
:: Kallaka (adjective) [from kalla2] in a° unwell, indisposed Vinaya III 62; Jāt 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 SN III 270, 273 (samādhismiṁ — kusala); AN III 311; IV 34 (the same).
:: Kallola [cf. Skt. kallola] a billow, in °—°mālā a series of billows Dāṭhāvaṁsa IV 44.
:: Kalusa [cf. Skt. 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 Snp 680, 683; a° not pleased Snp 691.
:: Kalyatā (feminine) 1. the state of being sound, able, pliant Jāt 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 (SN II 118; Peta Vatthu Commentary 9, 122); opposite pāpa (SN I 83; MN I 43; Peta Vatthu Commentary 101, 116 and under °mitta). kata° = katūpakāra Peta Vatthu Commentary 116 applied to dhamma in phrase ādi° majjhe° pariyosāne° DN I 62 and SN V 152; Snp page 103; Vimāna Vatthu 87; Vism 213f. (in various applications); etc. — as masculine one who observes the sīlapadaṁ (opposite pāpa, who violates it) AN II 222, cf. k°-mittā = sīlādīhi adhikā Paramatthajotikā II 341. — SN IV 303; V 2, 29, 78; AN III 77; IV 361; Vinaya II 8, 95; Jāt I 4; Miln 297; — kata° (opposite kata-pāpa) of good, virtuous character, in phrase k° kata kusala, etc. Iti 25, etc. (see kata II 1 a). k° of kitti (°sadda) DN I 49 (= Sumaṅgalavilāsinī I 146 seṭṭha); SN IV 374; V 352; of jhāna (tividha°) Abhidhammāvatāra 96, 98, 99; of mittā, friends in general (see also compound) Dhp 78 (na bhaje pāpake mitte ... bhajetha m° kalyāṇe), 116, 375 (= suddhājīvin); Snp 338. 2. (neuter) (a) a good or useful thing, good things Vinaya I 117; AN III 109; cf. bhadraṁ. (b) goodness, virtue, merit, meritorious action Jāt V 49 (kalyāṇā here neuter nominative in sense of plural; cf. Vedic neuter), 492; — °ṁ karoti to perform good deeds SN I 72; AN I 138f.; Vinaya I 73; Peta Vatthu Commentary 122. (c) kindness, good service Jāt 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 Jāt I 394; Dhp I 387.
-ajjhāsaya the wish or intention to do good Dhp I 9; -ādhimuttika disposed towards virtue, bent on goodness SN II 154, 158; Iti 70, 78; Vbl 341; -kāma desiring what is good AN III 109; -kārin (a) doing good, virtuous (opposite pāpa°) SN I 227, cf. Jāt II 202 = III 158; as 390; (masculine) who has rendered a service Jāt VI 182; -carita walking in goodness, practising virtue Vibhaṅga 341; -jātika one whose nature is pleasantness, agreeable Jāt III 82; -dassana looking nice, lovely, handsome Snp 551 = Thera 821 (+ kañcanasannibhattaca); -dhamma (1) of virtuous character, of good conduct, virtuous Vinaya I 73; III 133; SN V 352; past participle 26; Iti 96; Peta Vatthu IV 135; Miln 129; Dhp I 380; Jāt II 65 (= sundara°), Peta Vatthu Commentary 230 (= sundara-sīla); sīlavā + k° (of bhikkhu, etc.) MN I 334; SN IV 303; Peta Vatthu Commentary 13. — k°ena k°atara perfectly good or virtuous AN II 224. (2) the Good doctrine Dhp I 7. °—°tā the state of having a virtuous character AN II 36; -pañña "wise in goodness" possessed of true wisdom Thera 506; Iti 97; -paṭipadā the path of goodness or virtue, consisting of dāna, uposatha-kamma and dasa-kusala-kamma pathā Jāt III 342; -paṭibhāṇa of happy retort, of good reply AN III 58, cf. Miln 3; -pāpaka good and bad Jāt V 238; VI 225; Kathāvatthu 45; (neuter) goodness and evil Jāt V 493; -pīti one who delights in what is good Snp 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"; MN I 43 (opposite pāpa°); SN I 83, 87 (the same); AN IV 30, 357; past participle 37, 41; Jāt 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 SN V 3; Vism 89, 98, 121; cf. kammaṭṭhāna-dāyaka; -mittatā friendship with the good and virtuous, association with the virtuous SN I 87; such friendship is of immense help for the attainment of the path and perfection SN V 3, 32; it is the sign that the bhikkhu will realize the seven bojjhaṅgas SN V 78 = 101; AN I 16, 83, it is one of the seven things conducive to the welfare of a bhikkhu DN III 212; AN IV 29, 282; Theri 213; Iti 10; Dhammasaṅgani 1328 = past participle 24; Vism 107. — a° not having a virtuous friend and good adviser as 247; -rūpa beautiful, handsome Jāt III 82; V 204; °vākkaraṇa, usually combined with °vāca, of pleasant conversation, of good address or enunciation, reciting clearly DN I 93, 115; AN II 97; III 114, 263; IV 279; Vinaya II 139; Miln 21; Sumaṅgalavilāsinī I 263 (= madhura-vacana); a° not pronouncing or reciting clearly DN I 94. 122; °—°tā the fact of being of good and pleasing address AN I 38; -vāca, usually in formula k° k°-vākkaraṇo poriyā vācāya samannāgato DN I 114; AN II 97; III 114, 195, 263; IV 279; Vinaya II 139; Sumaṅgalavilāsinī I 282; -sadda a lucky word or speech Jāt II 64; -sampavaṅka a good companion AN IV 357 (in phrase k°-mitta k°-sahāya k°-s°); past participle 37; °—°tā companionship with a virtuous friend SN I 87; -sahāya a good, virtuous companion AN IV 284; 357; past participle 37; cf. preceding, °—°tā = preceding SN I 87; -sīla practising virtue, of good conduct, virtuous Thera 1008; Iti 96.
:: Kalyāṇaka (adjective) [from kalyāṇa] good, virtuous Sumaṅgalavilāsinī I 226; as 32.
:: Kalyāṇatā (feminine) [abstract from kalyāṇa] beauty, goodness, virtuousness Vism 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 Jāt V 124; Udāna 59; (c) feminine [cf. -ī Vedic kalyāṇī] a beautiful woman, a belle, usually in janapada° DN I 193 = MN II 40; SN II 234; Jāt I 394; V 154.
:: Kaḷāra (adjective) [cf. Skt. 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) Jāt 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 MN 1. 178 (so read with varia lectio for kāḷ°). cf. kalāra.
:: Kaḷāya = kalāya.
:: Kaḷebara (kale° and kaḷevara) (masculine and neuter) [cf. BHS kaḍebara Avadāna-śataka II 26] 1. the body SN I 62 = AN II 48; = IV 429 = MN I 82; Jāt II 437, III 96, 244; Vism 49, 230. 2. A dead body, corpse, carcass; often in description of death: khandhānaṁ bhedo k°assa nikkhepo, DN II 355 = MN I 49 = Vibhaṅga 137; Theri 467; Jāt III 180, 511; V 459; Mahāvaṁsa 20, 10; 37, 81; Peta Vatthu Commentary 80. cf. kuṇapa. 3. the step in a flight of stairs MN 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 Snp 38 (vaṁsa° = veḷugumba Cullaniddesa §556 and page 58); Thera 72; Jāt I 74, Cariyāpiṭaka III 179; VI 26; Miln 201 (vaṁsa°); Vism 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 Miln 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; Jāt V 252) MN I 77, 342; SN I 236 = Theri 283 (where osenti is to be corrected to openti); Jāt V 252. — On the form of the word (= karoṭi?) see Trenckner JPTS 1908, 109 and DB I 227. kaḷopī (as khaḷopī) is explained at Puggalapaññatti page 231 as "ukkhalī, pacchi vā."
-mukha the brim of a pan or cooking vessel DN I 166 = MN I 77 = 342 = AN I 295 = II 206 (kumbhi-m° + kaḷopi-m°); -hattha with a vessel or basket in his hand AN IV 376.
:: Kama [from kṛam, cf. Vedic krama (—°) step, in uru°, BHS 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 Vism 476 with uppattik°, pahāna°, patipattik°, bhūmik°, desanāk°, where they are illustrated by examples. Threefold applied to upādāna at Vism 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 Vism 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 Jāt I 146; Sumaṅgalavilāsinī I 40, explained as vārikiñjakkha Peta Vatthu Commentary 77. 1. lotus, the lotus flower, Nelumbium Jāt I 146; Sumaṅgalavilāsinī I 40; Mahābodhivaṁsa 3; Saddhammopāyana 325; Vimāna Vatthu 43, 181, 191; Peta Vatthu Commentary 23, 77; — At Jāt I 119, 149 a better reading is obtained by correcting kambala to kamala, at Jāt 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 Jāt V 160;
-komalakarā (feminine) (of a woman) having lotus-like (soft) hands Mahābodhivaṁsa 29; -dala a lotus leaf Vism 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 Jāt V 155, 156; Miln 11; (b) pleasant, sweet(-sounding) DN II 171; Jāt I 96. — as neuter a desirable object SN I 22.
:: Kamaṇa a step, stepping, gait Jāt V 155, in explanation Jāt 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 SN I 167; Jāt II 73 (= kuṇḍikā); IV 362, 370; VI 86, 525, 570; Snp page 80; Dhp III 448 — adjective kamaṇḍaluka [read kā°?] "with the waterpot" AN V 263 (brāhmaṇā pacchābhūmakā k.).
:: Kamati [kram, Dhatupāṭha explained by padavikkhepe; present participle medium kamamāna SN I 33; Snp 176; Intensive caṅkamati] to walk. I. literal 1. with locative to walk, travel, go through: dibbe pathe Snp 176; ariye pathe SN I 33; ākāse DN I 212 = MN I 69 = AN III 17; 2. with accusative to go or get to, to enter MN II 18; Jāt VI 107; Peta Vatthu I 12 (saggaṁ) II. figurative 1. to succeed, have effect, to affect MN I 186; Jāt V 198; Miln 198; 2. to plunge into, to enter into AN II 144; 3. impersonal to come to (with dative) SN IV 283.
:: Kamatthaṁ (adverb) [kaṁ + atthaṁ] for what purpose, why? Jāt III 398 (= kimatthaṁ).
:: Kambala (masculine, neuter) [cf. Skt. kambala] 1. woollen stuff, woollen blanket or garment. From Jāt 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 AN 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 Snp 689; Abhidhammāvatāra 1. — Some woollen garments (aḍḍhakāsika) were not allowed for Bhikkhus: Vinaya I 281; II 174; see further Jāt I 43, 178, 322; IV 138; Miln 17, 88, 105; Dhp I 226; II 89f. 2. a garment: two kinds of hair (blankets, i.e.) garments viz. kesa° and vāla° mentioned Vinaya I 305 = DN I 167 = AN I 240, 295. 3. woollen thread Vinaya I 190 (explained by uṇṇā) (cf. Vinaya Texts II 23); Jāt VI 340; 4. A tribe of Nāgas Jāt 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 Dhp I 69; -pādukā woollen slippers Vinaya I 190; -puñja a heap of blankets Jāt I 149; -maddana dyeing the rug Vinaya I 254 (cf. Vinaya Texts II 154); -ratana a precious rug of wool Jāt IV 138; Miln 17 (16 ft. long and 18 ft. wide); -vaṇṇa (adjective) of the colour of woollen fabric, i.e. red Jāt V 359 (°maṁsa); -silāsana (paṇḍu°) a stone-seat, covered with a white k. blanket, forming the throne of Sakka Dhp I 17; -sukhuma fine, delicate woollen stuff DN II 188 = AN IV 394; Miln 105; -sutta a woollen thread Jāt VI 340.
:: Kambalin (adjective) [from kambala] having a woollen garment DN 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 Jāt IV 464 (assatara).
:: Kambojā (feminine) N of a country Jāt V 446 (°ka raṭṭha); Peta Vatthu II 91 (etc.); Vism 332, 334, 336.
:: Kamboji (masculine, neuter) [meaning and etymology unexplained] the plant Cassia tora or alata Jāt III 223 (°gumba = elagalāgumba; vv.ll. kammoja° and tampo° [for kambo°]).
:: Kambu [cf. Skt. kambu, Abhidh-r-m = śaṅkha; Dhatupāṭha saṁvaraṇe] 1. a conch, a shell: saṇha-kambu-r-iva ... sobhate su gīvā Theri 262 (for kampurī'va); see compounds 2. A ring or bracelet (made of shells or perhaps gold: see Kern. Toevoegselen sub voce) Jāt 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 Jāt IV 18, 130; Jāt V 400.
-gīva (adjective) having a neck shaped like a shell, i.e. in spirals, having lines or folds, considered as lucky Jāt 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 Jāt V 155 (°ābhāsā gīvā, explained on page 156 as suvaṇṇāliṅgatala-sannibhā); also the (polished) surface of a shell, used as simile for smoothness Jāt V 204, 207; -pariharaka a wristlet or bracelet Vimāna Vatthu 167.
:: Kambussa [from kambu] gold or golden ornament (bracelet) Jāt V 260, 261 (kambussaṁ vuccati suvaṇṇaṁ).
:: Kamma (neuter) [Vedic karman, work especially sacrificial process. For ending °man = Indo-Germanic °men cf. Skt. dhāman = Greek δἓμα, Skt. 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 = Skt. 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 Vism 94 explained by navakamma (see below 2a). — kassa° ploughing, occupation of a ploughman Vism 284; kumbhakāra° profession of a potter Jāt VI 372; tunna° weaving Vism 122; Peta Vatthu Commentary 161. purohita° office of a high-priest (= abstract noun porohiccaṁ) Paramatthajotikā II 466; vāṇija° trade Sāsanavaṁsa 40. — kammanā by profession Snp 650, 651; kammāni (plural) occupations Snp 263 = Khuddakapāṭha V 6 (anavajjāni k. = anākulā kammantā Snp 262). paresaṁ k°ṁ katvā doing other people's work = being a servant Vimāna Vatthu 299; sa°-pasutā bent upon their own occupations DN I 135, cf. attano kamma kubbānaṁ Dhp 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); Jāt I 92: Vism 94, adjective navakammika one occupied with repairs Vinaya II 15; SN I 179; patthita° the desired action (i.e. sexual intercourse) Dhp II 49; kammaṁ karoti to be active or in working, to act: nāgo pādehi k.k. the elephant works with his feet MN I 414; kata° the job done by the thieves Dhp II 38 (corehi), as adjective kata° cora (and akata °cora) a thief who has finished his deed (and one who has not) Vism 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 Vism 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, Vism 122; citta° variegated work, mālā° garlands, latā° creeper(-work) Vism 108; nāma° naming Abhidhammāvatāra 83; pañhā° questioning, "questionnaire" Vism 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 Snp page 94; pātu° making clear, manifestation Dhp 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) DN III 83 (≈ Vinaya II 162, 255); AN I 123; II 180; Jāt 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 Miln 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 DN II 77; AN IV 22; Iti 71, 79; -ārāmatā taking pleasure in (worldly) activity DN II 78 = AN IV 22, cf. Vibhaṅga 381; AN III 116, 173, 293f., 330, 449; IV 22f., 331; V 163; Iti 71; -āvadāna a tale of heroic deeds Jāt VI 295; -kara or °kāra: used indiscriminately. 1. (adjective) doing work, or active, in puriso dāso + pubbuṭṭhāyī "willing to work" DN I 60 (= Sumaṅgalavilāsinī I 168: analaso). AN 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; DN I 141 = past participle 56 (also °kārā); AN II 208; III 77, 172; Theri 340; Jāt I 57. Also as dāsā pessā k.-kārā AN III 37 = IV 265, 393, and dāsā k.-kārā Vinaya I 240, 272; II 154; DN III 191; SN I 92; — a handyman Jāt I 239; Miln 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 Jāt III 219; Peta Vatthu Commentary 120; Sumaṅgalavilāsinī I 168; 2. the effects of karma Jāt I 146; -karanā and °kāraṇā see below; -kāma liking work, industrious; a° lazy AN IV 93 = Jāt II 348; -kāraka a workman, a servant Sumaṅgalavilāsinī I 8; Mahāvaṁsa 30, 42; Cullaniddesa §427; a sailor Jāt IV 139; -garu bent on work Miln 288; -ccheda the interruption of work Jāt I 149; 246; III 270; -jāta sort of action Jāt V 24 (= kammam eva); -dhura (masculine neuter) draught-work Jāt I 196; -dheyya work to be performed, duty AN IV 285 = 325; cf. Jāt VI 297; -dhoreyya "fit to bear the burden of action" Miln 288 (cf. The Questions of King Milinda II 140); -niketavā having action as one's house or temple ibid.; -nipphādana accomplishing the business Jāt 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) Miln 7; -mūla the price of the transaction Miln 334; -rata delighting in business DN II 78; Iti 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 Jāt VI 216; -sajja "ready for action," i.e. for battle Jāt V 232; -sādutā "agreeableness to work" as 151 (cf. kammaññatā and kamyatā); -sāmin "a master in action," an active man Miln 288; -sippī an artisan Vimāna Vatthu 278; -sīla one whose habit it is to work, energetic, persevering Miln 288; a° indolent, lazy Jāt VI 245; a°-taṁ indolence, laziness Mahāvaṁsa 23, 21; -hīna devoid of occupation, inactive Miln 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 DN III 255 = AN IV 332; cattāri kammāni kattā hoti "he performs the four obligations" (of gahapati) AN II 67. 2. (Subjective) (a) doing in general, acting, action, deed; various kinds of doings enumerated under micchājīva DN I 12 (santikamma, paṇidhi°, etc.); tassa kammassa katattā through (the performance of) that deed DN III 156; dukkaraṁ kamma-kubbataṁ he who of those who act, acts badly SN I 19; abhabbo taṁ kammaṁ kātum incapable of doing that deed SN III 225; sañcetanika k. deed done intentionally MN III 207; AN V 292f.; pamāṇakataṁ k. DN I 251 = SN IV 322. kataraṁ kammaṁ karonto ahaṁ Nirayaṁ na gaccheyyaṁ? how (i.e. what doing) shall I not go to Niraya? Jāt IV 340; yaṁ kiñci sithilaṁ k°ṁ ... na taṁ hoti mahapphalaṁ ... SN I 49 = Dhp 312 = Thera 277; kadariya° a stingy action Peta Vatthu Commentary 25; k. classed with sippa, vijjā-caraṇa DN III 156; kāni k°āni sammā-niviṭṭha established properly in what doings? Snp 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" AN I 292f.; asucinā kāyak°ena sam° asucimanussā "bad people are those who are of bad ways (or character)" Cullaniddesa §112; anavajja kāya-k° sam° AN II 69 (cf. AN IV 364); kāya-kammavacī-kammena sam° kusalena (pabbajita) "a bhikkhu of good character in deed and speech" DN I 63; kāya ... (etc.) — k°sam° bāla (and opposite paṇḍita) AN II 252 (cf. AN I 102, 104); visamena kāya (etc.) °k° sam° AN I 154 = III 129; sāvajjena kāya (etc.) — k° sam° AN II 135 — kammaṁ vijjā ca dhammo ca sīlaṁ jīvitam uttamaṁ, etena maccā sujjhanti, na gottena dhanena vā SN I 34 = 55; MN III 262, quoted at Vism 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: Snp 136; 164; 599; nihīna° manussā (of bad, wretched character) Snp 661; manāpena bahulaṁ kāya-kammena AN II 87 = III 33, 131; and especially with mettā, as enumerated under aparihāniyā and sārāṇīyā dhammā DN II 80; AN III 288; mettena kāya- (etc.)-kammena DN II 144; III 191; AN 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 Snp 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°) AN 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?" MN I 415; kāya-(vacī- etc.) kamma, which to perform and to leave (sevitabbaṁ and a°) AN I 110 = III 150; as anulomika° AN 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" AN I 149; so p°-o dummedho jānaṁ dukkaṭaṁ attano ... "he, afflicted with (the result of) evil-doing ..." AN III 354; p°-ṁ pavaḍḍhento ibid.; yaṁ p°-ṁ kataṁ sabban taṁ idha vedanīyaṁ "whatever wrong I have done I have to suffer for" AN V 301; pabbajitvāna kāyena p°-ṁ vivajjayī "avoid evil acting" Snp 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" AN 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" MN III 180 = AN I 139, na hi p. kataṁ k. sajju khīraṁ va muccati Dhp 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" MN II 104 = Dhp 173 = Thera 872; p.-ssa k.-ssa samatikkamo "the overcoming of evil karma" SN IV 320; p.ssa k.ssa kiriyāya "in the performance of evil" MN I 372; p°-āni k°-āni karaṁ bālo na bujjhati "he, like a fool, awaketh not, doing sinful deeds" Dhp 136 = Thera 146; pāpā p.-ehi k.-ehi Nirayaṁ upapajjare "sinners by virtue of evil deeds go to N." Dhp 307; te ca p.-esu k.-esu abhiṇham upadissare Snp 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" AN 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" MN III 186 = AN I 142; k°-ṁ karoti p°-ṁ kāyena vācā uda cetasā vā Snp 232 (= Paramatthajotikā I 190); similarly Snp 127; karontā p°-ṁ k°-ṁ yaṁ hoti kaṭukapphalaṁ, "doing evil which is of bitter fruit" Dhp 66 = SN I 57 = Nettipakaraṇa 131; k°-ehi p°-ehi Snp 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" SN I 57 = Dhp 67 = Nettipakaraṇa 132; āveni-kammāni karonti (with reference to saṅgha-bheda) AN V 74; adhammikakammāni AN I 74; asuci-k°āni (as suggested by 5 and attributes: asuci, duggandha, etc.) AN III 269; sāvajjakammāni (as deserving Niraya) (opposite avajja > sagga) AN 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 DN III 157; puñña-kammo of meritorious (character) SN 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" MN II 104; tassa k°ssa vipākena saggaṁ lokaṁ uppajji "by the result of that deed he went to heaven" SN I 92; II 255; k°-vipāka-kovida "well aware of the fruit of action," i.e. of retribution Snp 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: AN 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 AN IV 393; derived vepakka (adjective) in dukkha-vepakka resulting in pain Snp 537. — phala + vipāka: frequent in formation sukaṭa-dukkhaṭānaṁ kammānaṁ phalaṁ vipāko: DN I 55 = III 264 = MN I 401 = SN IV 348 = AN 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 DN 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.] AN 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" Dhp 127 = Miln 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 AN 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 MN III 203 = AN 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. MN 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!" MN III 181; MN III 186 = AN I 142; cf. k°-kāraṇāni kārenti (varia lectio better than text-reading) SN IV 344; Saddhammopāyana 7; Cullaniddesa on dukkha. As k°-karaṇaṁ saṁvidahiṁsu Jāt II 398; kamma-kāraṇa-ppatta one who undergoes punishment Vism 500. See also examples under 2d and MN I 87; AN I 47; Jāt V 429; Miln 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 AN 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 AN III 410; kammanāvattati loko kammanāvattati pajā "by means of karma the world goes on, mankind goes on" Snp 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) MN I 372f.; Nettipakaraṇa 161; 180-182; k. As threefold: Abhidhammāvatāra 117; as fourfold MN III 215; and as cause in general Vism 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; Miln 40f. as a factor in the five-fold order (dhammatā or niyama) of the cosmos: k°-niyama Sv. on DN 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) Dhp I 165; II 262; k°-nimitta Abhidhammāvatāra 11, 57, 62; k°-sambhava Abhidhammāvatāra 66; k°-samuṭṭhāna Vism 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 AN I 134 = 263 = III 338 = Cullaniddesa §517; so also AN V 86; 262; Vibhaṅga 208. With the cessation of these 3 the factor of karma ceases: lobha-kkhayā kamma-nidāna-saṅkhayo AN V 262. There are 3 other nidānāni as atīte anāgate paccuppanne chanda AN 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. Dhp 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" Snp 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" AN I 134; — correspondence between "light" and "dark" deeds and their respective consequence are fourfold: kaṇha-kamma > kaṇha vipāka, sukka, kaṇhasukka, akaṇha-asukka: DN III 230 = MN I 389 = AN 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 Jāt 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" Dhp I 128; Jāt III 203; cf. also Miln 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 DN I 54 = SN III 212; as pañca-kammuno satāni, etc. ibid.; kāyo ... purāṇaṁ k°ṁ abhisaṅkhataṁ ("our body is an accumulation of former karma") SN II 65 = Cullaniddesa §680 D; see also AN 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" AN 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." SN IV 132 ≈ AN III 410; ... navānaṁ k°ānaṁ akaraṇā setughātaṁ; iti k°-kkhayā dukkhakkhayo ... (end of misery through the end of karma) AN I 220 = MN II 214; same Paṭisambhidāmagga I 55-57; cf. also AN 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, Miln 67, 68; °ena by the influence of k. ibid; -ādhiggahita gripped by karma Miln 188, 189; -ānurūpa (adjective) (of vipāka) according to one's karma, Jāt III 160; Sumaṅgalavilāsinī I 37; -ābhisaṅkhāra (3 B) accumulation of k. Cullaniddesa §§116, 283, 506; -ābhisanda in °ena in consequence of k. Miln 276, cf. JPTS 1886, 146; -āraha see I.; -āyatana 1. work Vibhaṅga 324, cf. Miln 78; 2. Action = kamma Jāt III 542; cf. Jāt IV 451, 452; -āyūhana the heaping up of k. Vism 530; as 267, 268; cf. k°ṁ āyūhi Miln 214 and JPTS 1885, 58; -āvaraṇa the obstruction caused by k. AN III 436 = past participle 13 = Vibhaṅga 341 (in definition of sattā abhabbā: kammāvaraṇena samannāgatā, kiles°, vipāk° ...), Kathāvatthu 341; Miln 154, 155; Vism 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 = DN I 82 = SN II 122 (214) = V 266 = AN IV 178 = V 13 (35, 200, 340) = Vibhaṅga 344; abbreviated in MN III 178; Nettipakaraṇa 178; see also similar Snp 587; Abhidhammāvatāra 111; -upacaya accumulation of k. Kathāvatthu 520; -kathā exposition of k.; chapter in Paṭisambhidāmagga II 98; -kāma (adjective) desirous of good karma, Theri 275; Peta Vatthu Commentary 174; a° opposite = inactive, indolent AN IV 92, Peta Vatthu Commentary 174; -kiriyā-dassana (adjective) understanding the workings of k. Jāt I 45; -kiliṭṭha bad, evil k. Dhp 15 (= Dhp I 129, explanation kiliṭṭha-k°); -kilesa (2) depravity of action, bad works, there are four enumerated at DN III 181 = Jāt 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 SN I 134; as brought about by neutral, indifferent kamma: DN III 230 = AN II 230f.; MN I 93, as 89; -ja (3 B) produced by k. Jāt I 52; as one mode of the origin of disease Miln 135; Cullaniddesa §304 I; applied to all existence Miln 271; Vism 624 (kammajaṁ āyatanadvāra-vasena pākaṭaṁ hoti); applied to rūpa Vism 451, 614; applied to pains of childbirth (°vātā) Jāt I 52, Dhp I 165; a° not caused by k., of ākāsa and Nibbāna Miln 268, 271; -ṭṭhāna 1. a branch of industry or occupation, profession, said of different occupations as farmer, trader, householder and mendicant MN II 197; AN 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 Dhp 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: Jāt III 36; Sāsanavaṁsa 49; see also Jāt 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 Vism 240f., as 40 at Vism 110f. (in detail); as pañca-sandhika at Vism 277; some of them are mentioned at Jāt I 116; Dhp 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 Vism 277f. (also °—°assa uggaho and uggaṇhana); Paramatthajotikā I 40; Dhp I 9, 262; IV 106; Peta Vatthu Commentary 42; °—°ṁ katheti to teach a pupil how to meditate on one of the k° Dhp I 8, 248, 336; Peta Vatthu Commentary 61; —°ṁ adāsi Dhp IV 106; °aṁ gaṇhāti Jāt III 246; Vism 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; Vism 89; Abhidhammāvatāra 89, 91, cf. Vism 241; -ṭṭhānika a person practising kammaṭṭhāna Vism 97, 187, 189; Dhp I 335; -tappana the being depressed on account of one's (bad) karma, Dhp I 150; -dāyāda (3 a (b) and cf. °ssaka) the inheritor of k., i.e. inheriting the consequences of one's own deeds MN I 390; Miln 65 = as 66; -dvāra "the door of action," i.e. the medium by which action is manifested (by kāya, vacī, mano) (see 2b) Jāt 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) Snp 654; -nibbatta (3 B) produced through k. Miln 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, Vism 538; Kv-a 101; paccayena by means of k. Jāt VI 105, Vism 538; (adjective) Jāt V 271, as 304; -paṭisaraṇa(a) having k. as a place of refuge or as a protector Jāt VI 102; Miln 65; cf. as 66; -paṭibāḷha strong by k. Miln 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, SN II 168, AN V 57, 268; as kus° and akus° at DN III 71, 269, 290; as seven only at SN II 167; as akus° only at AN 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 Jāt I 350; Vimāna Vatthu 39, Peta Vatthu Commentary 1, 26, 52; °-upajīvin 1. living on the fruit of one's labour (ad I) Jāt IV 160; 2. living according to the result of former deeds AN II 135; -bandhu having k. As one's relative, i.e. closely tied to one's karma, (see °ssaka) Thera 496; cf. Jāt VI 100, etc; -bala the power of k. Jāt 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 Jāt III 411; 2. the ground of actions, i.e. the field of meritorious deeds Miln 229; -mūla (good) k. as a price (for long life, etc.) Miln 333, 334, 341; -mūlaka produced by k. Miln 134; -yoni having k. for matrix, i.e. as the cause of rebirth Miln 65; as 66; -lakkhaṇa having k. as distinctive characteristic AN I 102; Manorathapūraṇi 370; -vagga name of section in Nipāta IV of Aṅguttara (Nos. 232-238) AN II 230f.; -vavaṭṭhāna the continuance of k. As 85; -vāda (a) holding to the view of (the power and efficacy of) k. SN II 33f.; AN I 287 (+ kiriyavāda, viriyavāda); -vādin believing in k. DN I 115; Vinaya I 71; Jāt 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 Miln 189. —°ja produced as a result of k.: DN II 20; Mahābodhivaṁsa 78; Paṭisambhidāmagga II 174, 213; Miln 135; Vism 382 (applied to iddhi); concerning disease as not produced by k., see AN V 110; Miln 134, 135; Manorathapūraṇi 433, 556; -visuddhi meritorious karma, Dhp 16 (= Dhp 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 AN 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.): DN III 96; MN 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: SN V 304; AN 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 AN II 232; -samuṭṭhāna [3 B (a)] rising from k. Miln 127; as 82; -sambhava produced by k. Miln 127; -sarikkhaka [see above 3 B (c)] similar or like in consequence to the deed done Dhp 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 Dhp I 128; -(s)saka [3 a (b), q.v.] (a) one whose karma, is his own property, possessed of his own k. MN III 203, etc. (in phrase k., kamma-dāyāda, kamma-bandhu, etc.; cf. Vism 301); Jāt IV 128; Miln 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 AN 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 Miln 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 DN I 76, etc. = MN I 22 = past participle 68; SN III 232; V 92, 233; AN I 9; Dhp I 289; Abhidhammāvatāra 101, explained at Vism 377 (°iya). Further of citta (muduñ ca kammaññañ ca pabhassarañ ca) AN I 257 (reads °iyañ) = Vism 247; of upekhā and sati Cullaniddesa §661, cf. Abhidhammāvatāra 104; of kāya and citta Abhidhammāvatāra 121. Said of a lute = workable, ready for playing AN III 375 = Vinaya I 182. Of the body AN IV 335. — a° not ready, sluggish AN IV 333; Vism 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 Snp 127 = Vibhaṅga 357; as being punished in Niraya AN I 60; SN IV 180; as occupation especially in plural kammantā: SN V 45 = 135; Dhp I 42 (kammantā nappavattanti, no business proceeds, all occupations are at a standstill); anākula° Snp 262 = Khuddakapāṭha V 5; abbhantarā k° uṇṇā ti vā, kappāsā ti vā as housework, falling to the share of the wife AN III 37 = IV 365; khetta° occupation in the field AN III 77; see also DN I 71; MN III 7; SN I 204; Miln 9, 33; and below; as place of occupation: Snp page 13, Peta Vatthu Commentary 62. Phrases: °ṁ adhiṭṭhāti to look after the business AN I 115; Peta Vatthu Commentary 141; °ṁ jahati give up the occupation SN IV 324; Peta Vatthu Commentary 133; °ṁ payojeti to do or carry on business DN I 71; II 175; III 66, 95; AN 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 AN 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; Jāt VI 104 (opposite puñña°); as specified by kāya° vacī° mano° AN V 292f.; Vimāna Vatthu 130 (in parisuddha-kāya-kammantatā); dhammikā k°ā MN II 191; ākiṇṇa-k° (evam-) of such character SN I 204; kurūra-k° (adjective) of cruel character AN 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.) DN II 216; SN II 168; V 1; AN III 411; Abhidhammāvatāra 135; explained as kāya-kamma (= sīla 1-3) at SN V 9 = Vibhaṅga 105; Vibhaṅga 235; as kāya-duccaritehi ārati virati ... Vibhaṅga 106;
-ādhiṭṭhāyika superintendent of work Dhp I 393; -ṭṭhāna: 1. the spot where the ceremonies of the ploughing festival take place Jāt I 57; 2. the common ground of a village, a village bazaar Jāt IV 306; -dāsa a farm-servant Jāt I 468; -bheri the drum announcing the (taking up of) business Dhp III 100; -vipatti "failure of action," evil-doing AN I 270 opposite: -sampadā "perfection of action, right-doing" AN I 271; -saṁvidhāna the providing of work DN III 191 (one of the five duties of the gahapati).
:: Kammantika (adjective) [from kammanta] 1. A business manager Jāt I 227. 2. A labourer, artisan, assistant Jāt I 377.
:: Kammaññatā (feminine) [abstract from kammanīya] workableness, adaptability, readiness, applied to the wood of the sandal tree (in simile) AN 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 Miln 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 DN II 126, AN V 263; a silversmith Snp 962 = Dhp 239; Jāt I 223; a goldsmith Jāt 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 Jāt 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 DN II 126; owing to their usefullness they were held in great esteem by the people and king alike Jāt III 281.
-uddhana a smith's furnace, a forge Jāt VI 218; -kula a smithy MN I 25; kūṭa a smith's hammer Vism 254; -gaggarī a smith's bellows SN I 106; Jāt VI 165; Vism 287 (in comparison); -putta "son of a smith," i.e. a smith by birth and trade DN II 126; AN V 263; as goldsmith Jāt VI 237, Snp 48 (Cullaniddesa II ad locative: k° vuccati suvaṇṇakāro); -bhaṇḍu (bhaṇḍ, cf. Skt. bhāṇḍika a barber) a smith with a bald head Vinaya I 76; -sālā a smithy Vism 413; Mahāvaṁsa 5, 31.
:: Kammāsa [Vedic kalmāṣa, which may be referred, with kalaṁa, kaluṣa, kalaṅka and Greek κελαινός to °qel, from which also Skt. kāla black-blue, Greek κηλάς, κηλίς; Latin cālīgo and callidus] 1. variegated, spotted, blemished Jāt V 69 (°vaṇṇa), said of the spotted appearance of leprosy. — figurative inconsistent, varying AN II 187. 2. (neuter) inconsistency, blemish, blot AN IV 55; Vism 51. — a° not spotted, i.e. unblemished, pure, said of moral conduct DN II 80; AN II 52; III 36, 572; VI 54, 192; Abhidhammāvatāra 89.
-kārin in a° not acting inconsistently AN II 187; cf. ibid. 243; -pāda 1. (a) having speckled feet Jāt V 475; (b) (m) one who has speckled feet, i.e. an ogre; also name of a yakkha Jāt 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 Dhp I 184; sabba° (always with reference to amacca, the king's minister) one who does everything, the king's confidant Vism 130; Peta Vatthu Commentary 81. — On term ādi° beginner (e.g. Vism 241) see Compendium 53, 129 note 2. 2. a merchant, trader, in jala patha° and thala patha° by sea and by land Jāt I 121. 3. a superintendent, overseer, manager Jāt 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 Jāt 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 Miln 343 (paṭhavi°).
:: Kampana [from kamp] 1. Adjective causing to shake Dhp I 84, trembling Kaccāyana 271; 2. (neuter) (a) an earthquake Jāt I 26 47; (b) tremor (of feelings) Jāt 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 DN II 108; Jāt V 178] — to shake, tremble, waver Khuddakapāṭha V 11; Jāt I 23; Snp 268 (explanation Paramatthajotikā I 153: calati, vedhati); Abhidhammāvatāra 84; — cf. anu°, pa°, vi°, sam°. — kampamāna (adjective) trembling Jāt III 161; agitated, troubled (°citta) Jāt II 337; a° not trembling, unhesitating, steadfast Jāt VI 293.
:: Kampin (adjective) [from kampa] see vi°.
:: Kampiya (adjective) [gerund of kampati] in a° not to be shaken, immovable, strong Theri 195; Miln 386; (neuter) firmness, said of the five moral powers (balāni) Sumaṅgalavilāsinī I 64.
:: Kampurī (va) at Theri 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° SN I 193 = Thera 1241; Snp 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: SN I 143 = Jāt III 361 (explained by kāmatāya); Snp 854, 929.
:: Kamyā (—°) in ablative function (of kamyā feminine for kamyāya adjective?) in the desire for: SN I 143 — Jāt III 361 (explained by kāmatāya);Snp854, 929.
:: Kaṁsa [cf. Skt. kaṁsa; of uncertain etymology, perhaps of Babylonian origin, cf. hirañña 1. bronze Miln 2; magnified by late commentators occasionally into silver or gold. Thus Jāt VI 504 (silver) and Jāt I 338; IV 107; VI 509 (gold), considered more suitable to a fairy king. 2. A bronze gong Dhp 134 (Dhp III 58). 3. A bronze dish Jāt I 336; āpānīya° a bronze drinking cup, goblet MN I 316.
￼
4. a "bronze," i.e. a bronze coin worth four kahāpaṇas Vinaya IV 255, 256. See RhD., 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 DN II 192; AN IV 393; Jāt VI 503 (explained at 504). Kern (Toevoegselen page 142) proposes correction to kaṁsūpadohana (= Skt. kāṁsyopodohana), i.e. giving milk to the extent of a metal pailful; -kaṇṭaka metal thorns, bits of sharp metal, nails Jāt V 102 (cf. sakaṇṭaka) -kūta cheating with false or spurious metal DN I 5 (= Sumaṅgalavilāsinī I 79: selling brass plates for gold ones); -tāla bronze gong Dhp I 389; as 319 (°tāḷa); Vimāna Vatthu 161 or cymbals Jāt VI 277. 411; -thāla metal dish, as distinguished from earthenware DN I 74 (in simile of dakkho nahāpako = AN III 25) cf. Sumaṅgalavilāsinī I 217; Vism 283 (in simile); Dhp III 57 (a gong); Sumaṅgalavilāsinī I 217; Dhp IV 67 = Jāt III 224; reading at Miln 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: MN I 25; AN IV 393; Snp 14; Peta Vatthu Commentary 274; -pūra full of metal Jāt IV 107; -bhaṇḍa brass ware Vinaya II 135; -bhājana a bronze vessel Vism 142 (in simile); -maya made of bronze Vinaya I 190; II 112; -mallaka metal dish, e.g. of gold Jāt III 21; -loha bronze Miln 267.
:: Kaṁsati = kassati, see ava°.
:: Kanaka (neuter) [cf. Skt. kanaka; Greek κνῆκος yellow; as 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; Jāt V 416; Peta Vatthu Commentary 10 suvaṇṇa).
-agga gold-crested Jāt V 156; -chavin of golden complexion Jāt VI 13; -taca (adjective) the same Jāt 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. Jāt I 273; IV 373; VI 516; Vimāna Vatthu 335; °mūla bulbs and roots (°phala) DN I 101; a bulbous root Jāt V 202.
:: Kandala name of a plant with white flowers Jāt IV 442. °makuḷa knob (?) of k. plant Vism 253 (as in description of sinews).
:: Kandaḷa name of esculent water lily, having an enormous bulb DN 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 Thera 602; Jāt I 205; III 172. 2. A glen, defile, gully DN I 71 = AN II 210 = past participle 59; AN IV 437; Miln 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 AN 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 Dhp 371; Vimāna Vatthu 8312; Jāt VI 166; Miln 11, 148; frequent of petas: Peta Vatthu Commentary 43, 160, 262 (cf. rodati). — In kāmaguṇā passive urattāḷiṁ k. MN I 86 = Cullaniddesa sub voce; AN III 54 (urattāḷī for °iṁ varia lectio); in phrase bāhā paggayha k° Vinaya I 237; II 284; Jāt V 267.
:: Kandita (adjective) [past participle of kandati] weeping, lamenting Dāṭhāvaṁsa IV 46; a° not weeping Jāt III 58. (noun neuter) crying, lamentation Jāt III 57; Miln 148.
:: Kaniṭṭha ￼ (adjective) [Sanskrit kaniṣṭha; comparative and superlative; see kaññā] younger, youngest, younger born Vinaya III 146 (isi the younger); Jāt II 6; Peta Vatthu Commentary 42, 54; especially the younger brother (opposite jeṭṭha, °ka) Jāt I 132; Dhp I 6, 13; Mahāvaṁsa 9, 7; Peta Vatthu Commentary 19, 55. Combined with jeṭṭhaka the elder and younger brothers Jāt I 253; sabba- k. the very youngest Jāt I 395. feminine kaniṭṭhā the youngest daughter Dhp 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) SN V 237 = 285, etc. °bhavana the abode of the highest gods Jāt III 487.
:: Kaniṭṭhaka (adjective) younger (opposite jeṭṭha) AN IV 93 = Jāt II 348; Dhp 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) Dhp I 152.
:: Kaniṭṭhī (feminine) a younger sister Mahāvaṁsa 7, 67.
:: Kaniya ￼ (adjective) [comparative of kan°, Skt. 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 Jāt V 445.
:: Kannāma = kinnāma Jāt 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 SN I 245; II 192; IV 60, 158, 235f.; V 22, 60, 147; AN II 66f.; MN I 85; Snp 759; Iti 15; Vibhaṅga 2, 100, 337; bāla° (lovely in the opinion of the ignorant) Snp 399. DN II 265; III 227 (ariya°); Jāt 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 Dhp I 163; of vīṇā Jāt VI 255, 262; Dhp I 163. 2. beloved by, favourite of, charming Jāt VI 255, 262; Dhp I 163. 3. (noun) the beloved one, the husband Jāt VI 370 (wrongly written kan tena); of a precious stone Miln 118; Saddhammopāyana 608, cf. suriya°, canda° — kantā (feminine) the beloved one, the wife Jāt V 295; kantena (instrumental) agreeably, with kind words AN II 213; Jāt V 486 (where porisādassa kante should be read as porisādassakante). — a° undesired, disagreeable, unpleasant, in same form as kanta, e.g. DN II 192; in other combinations Jāt V 295; Vibhaṅga 100; Nettipakaraṇa 180; Peta Vatthu Commentary 193. — akantena with unpleasant words AN II 213. — kantatara comparative Jāt III 260.
-bhāva the state of being pleasant Sumaṅgalavilāsinī I 76; Vimāna Vatthu 323.
:: Kanta2 [past participle of kantati2, Skt. 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 Theri 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; Dhp III 273; kappāsaṁ AN 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 Jāt II 53 (as nik° in gloss, where it should be mūlāni kant°); III 185; VI 154; Dhp III 152 (+ viddhaṁseti).
:: Kantāra (adjective/noun) [perhaps from kad-tarati, difficult to cross, Skt. (?) 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° Jāt 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 Jāt I 395. As diṭṭhi° in passive diṭṭhi-gata, etc. MN I 8, 486, past participle 22 (on diṭṭhi vipatti).
-addhāna a road in the wilderness, a dangerous path (figurative) Thera 95; DN I 73 = MN I 276; -paṭipanna a wanderer through the wilderness, i.e. a forester Jāt III 537; -magga a difficult road (cf. kummagga) Jāt II 294 (literal); in simile: SN II 118; -mukha the entrance to a desert Jāt 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) Skt. kṛtta past participle of kantati2] cut off, severed, at Miln 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 DN I 9 (°homa), explained at Sumaṅgalavilāsinī I 93 by kuṇḍaka. (adjective) made of husk powder or of finely broken rice, of cakes Jāt 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 DN I 166 = MN I 78 = AN I 241
:: Kaṇavera = kaṇavīra Jāt 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) Vism 183 (-n-); as 317; Paramatthajotikā II 283; Vimāna Vatthu 177; cf. kaṇavera.
:: Kaṇaya [derivation unknown, cf. Skt. kaṇaya = kaṇapa] a sort of spear, lance Jāt I 273; II 364 (like a spear, of a bird's beak); Miln 339.
-agga the point of a spear Jāt 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 Jāt V 230) Vinaya II 77 (cf. Vinaya Texts III 9); SN I 90, 91; AN I 145; IV 392; Jāt I 228; III 299; Dhp 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 Jāt V 230.
:: Kaṇḍa (masculine neuter) [perhaps as °kaldno from °kalad to break, cf. Greek κλαδαρός, Latin clades, etc., Skt. 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 MN I 429 (two kinds of arrows: kaccha and ropima, cf. kaṇḍa-cittaka); Jāt I 150; II 91; III 273; V 39; Miln 44, 73; Mahāvaṁsa 25, 89. As arrow also in the "Tell" story of Culladhanuggaha at Jāt III 220 and Dhp 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 Dhp 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 Jāt II 334; cf. kaṇḍu; -cittaka (Sanskrit kāṇḍa-citraka) an excellent arrow AN II 202; -nāḷī a quiver Jāt III 220; -pahāra an arrow-shot, arrow wound Miln 16 (ekena k.-paharena dve mahākāyā padālitā "two birds killed with one stone"), 73; -vāraṇa (adjective) warding off arrows, applied to a shield Jāt VI 592 (neuter); a shield Jāt IV 366.
:: Kaṇḍaka = kaṇṭaka Samantapāsādikā VI 1209; AN 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; Vism 253, 254 (where Paramatthajotikā I 49 reads miñja).
:: Kaṇḍin (adjective) having a shaft inserted, applied to the head of an arrow (salla) Jāt I 155; (masculine) an archer ibid.
:: Kaṇḍita at Jāt 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. Skt. kandara, Greek κναδάλλω to bite, κνώδων, κνώδαλον, etc., Skt. kaṇḍu masculine and f.] the itch, itching, itchy feeling, desire to scratch Vinaya I 202, 296; Jāt V 198; Vism 345. kaṇḍuṁ karoti to make or cause to itch Jāt V 198; vineti to allay the itch, to scratch Jāt V 199. — (figurative) worldly attachment, irritation caused by the lusts, in "kaṇḍuṁ saṁhanti" (as result of jhāna) AN 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 Thera 164 = Jāt II 334 (but the latter: sata-bhedo), explained at Thera 164 note by sahassakaṇḍo ti sahassa [sata?]-bhūmako, and at Jāt 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 Jāt 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 Dhp I 440; cf. Dhātum number 416 kaṇḍūvana. 2. scratching, scraping MN I 508; Jāt II 249 (Applied to bad music).
:: Kaṇḍuvati (kandūvati) [denominative from kaṇḍu. Skt. kandūyati] 1. to itch, to be itchy, to be irritated, to suffer from itch Vinaya I 205; II 121; Jāt V 198 (kaṇḍuvāyati); Dhp III 297 (kaṇḍūvantī). 2. to scratch, rub, scrape AN II 207; Jāt VI 413; past participle 56.
:: Kaṇḍūyana (neuter) [See kaṇḍuvana] the itch Jāt V 69.
:: Kaṇerika (neuter) a helmet (?) Jāt VI 397.
:: Kaṇeru (masculine feminine) [derivation uncertain, just possibly connected with kara, trunk. Skt. has kareṇu, but the medieval vocabularies give also kaṇeru] a young elephant Jāt II 342; IV 49; V 39, 50, 416; VI 497; Dhp I 196 (varia lectio) kareṇukā) — feminine °kā MN 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 DN II 328 = MN I 509f. = II 201 (see also mañjeṭṭha). II. (objective). 1. of dark (black), poisonous snakes: kaṇhā (feminine) Jāt II 215 (= kāḷa-sappa commentary); °sappa Jāt I 336; III 269, 347; V 446; Vism 664 (in simile); Miln 149; Peta Vatthu Commentary 62; °sīsā with black heads AN 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 Jāt V 205, also as sukaṇha-kaṇha-sīsa Jāt V 202 (cf. susukāḷa). °jaṭi an ascetic with dark and glossy hair Jāt VI 507, cf. V 205 sukaṇhajaṭila. °añjana glossy polish Jāt V 155 (explained as sukhumakaṇha-lomācitattā). 3. of the black trail of fire in °vattanin (cf. Vedic kṛṣṇa-vartaniṁ agniṁ ṛgvedav VIII 23, 19) SN I 69 = Jāt III 140 (cf. III 9); Jāt 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 Snp 355, 439 (= Namuci); of demons, goblins (pisācā) DN 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 DN III 81f. (brāhmano va sukko vaṇṇo, kaṇho añño vaṇṇo). °abhijāti a special species of men according to the Doctrine of Gosāla Sumaṅgalavilāsinī I 162; AN III 383f. °abhijātika "of black birth," of low social grade DN III 251 = AN III 384; Snp 563; cf. Thera 833 and JPTS 1893, 11; in the sense of "evil disposition" at Jāt V 87 (explained as kāḷaka-sabhāva). 4. of dark, evil actions or qualities: °dhamma AN V 232 = Dhp 87; DN III 82; Snp 967; past participle 30; Miln 200, 337; °paṭipadā Jāt I 105, and °magga the evil way AN V 244, 278; °bhāvakara causing a low (re-)birth Jāt IV 9 (+ pāpa-kammāni), and in same context as dhamma combined with °sukka at AN IV 33; Snp 526 (where kaṇhā° for kaṇha°): Miln 37; °kamma "black action" MN I 39; °vipāka black result, four kinds of actions and four results, viz. kaṇha°, sukka°, kaṇha-sukka°, akaṇha-asukka° DN III 230 = MN I 389f. = AN II 230f.; Nettipakaraṇa 232. Akaṇha 1. not dark, i.e. light, in °netta with bright eyes, especially of King Piṅgala netta Jāt II 242 in contrast with Māra (although piṅgala-cakkhu is also especially of Māra or his representatives, cf. Jāt V 42; Peta Vatthu II 41). 2. not evil, i.e. good AN 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) Jāt VI 341, 366 (°āhi pūvaṁ pacitvā). 2. A small spot, a freckle, mole, in a° (adjective) having no moles DN I 80, and sa° with moles DN I 80 (cf. Sumaṅgalavilāsinī I 223).
:: Kaṇikāra (masculine neuter) and kaṇṇikāra Jāt IV 440; V 420; the difference stated at Jāt V 422 is kaṇi° = mahāpupphā kaṇṇi° = khuddaka-pupphā) [Sanskrit karṇikāra] 1. (masculine) the tree Pterospermum acerifolium Jāt 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 DN II 111 (= pīta) = MN II 14 (-ṇṇ-) = AN V 61 (-ṇṇ-); Dhp I 388; of the yellow robes (kāsāyāni) Jāt II 25; with reference to the blood of the heart Vism 256; = golden Vimāna Vatthu 65; Dhp II 250 (varia lectio °ṇṇ-).
-makula a k. bud Jāt 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 Skt. śṛṅga horn. cf. Greek κόρνς helmet; Latin cornu and cervus = English corner, horn and harticle Further related Skt. aśri (caturaśraḥ four-cornered), śaṣkuli auditory passage; Latin ācer = Greek ἄκρις, ἄκανος, ὀξύς; German ecke; also Skt. śūla and Pāḷi koṇa 1. a corner, an angle Vinaya I 48, 286; Jāt I 73; III 42; V 38; VI 519; Peta Vatthu Commentary 74; Dhp II 178; Dāṭhāvaṁsa II 111. — cīvara° the edge of the garment Vism 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; Jāt I 426; IV 250. 2. the ear Snp 608; Jāt I 146, 194; Dhp I 390 (dasā°). Frequently in phrase kaṇṇaṁ chindati (to cut off the ear) as punishment, e.g. AN I 47. — locative kaṇṇe in the ear, i.e. in a low tone, in a whisper Dhp I 166. 3. the tip of a spoon Jāt I 347. — assakaṇṇa name of a tree (see under assa3).
-alaṅkāra an ornament for the ear Jāt V 409; -āyata (mutta) (a pearl) inserted in the lobe of the ear Jāt 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; Snp 197 = Jāt I 146; -cālana shaking the ears Jāt III 99; -cūḷa the root of the ear Jāt VI 488; as °cūlikā at Jāt II 276; Vism 255; Dhp IV 13; -chidda (neuter) the orifice of the ear, the outer auditory passage (cf. sūci-chidda eye of the needle) Vinaya III 39; Jāt II 244, 261; -chinna one whose ears are cut off Vinaya I 322; Kathāvatthu 31; -cheda cutting or tearing off of the ear Miln 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 DN I 11; Sumaṅgalavilāsinī I 97; -tela anointing the ear with medicinal oil DN I 12 (explained at Sumaṅgalavilāsinī I 98, where reading is °telanaṁ); -nāsa ear and nose Jāt II 117; Miln 5 (°chinna); -patta the lobe of the ear Jāt V 463. As °panta at Therīgāthā Commentary 211; -pāḷi = °patta Theri 259 (explained by °panta); -piṭṭhī the upper part or top of the ear Dhp I 394; -puccha the "tail" or flap of the ear Saddhammopāyana 168; -bila orifice of the ear Vism 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 Jāt V 415; Vism 416; Sumaṅgalavilāsinī I 164; -mūla the root of the ear, the ear in genitive Jāt I 335; III 124; locative figurative in a low tone Dhp I 173; near, near by Dhp 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 Dhp II 87; cf. maṅgala; -vedha (cf. preceding) ear-piercing, a quasi religious ceremony on children Jāt V 167; -sakkhali and °ikā the orifice or auditory passage of the ear Dhp 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) Dhp II 178 (Text saṅkhaliṁ, varia lectio sakkhaliṁ); -saṅkhali a small chain attached to the ear with a small ornament suspended from it Jāt V 438; -sandhovika washing the ears AN V 202; -sukha 1. (adjective) pleasant to the ear, agreable DN I 4 = MN I 179, 268 = AN II 209; Miln 1; Sumaṅgalavilāsinī I 75 = as 397; 2. (neuter) pleasant speech Jāt 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) DN I 106 = Snp page 108; AN IV 86; Jāt II 359; Miln 286, 357; Dhp II 72.
:: Kaṇṇaka (and °ika) (adjective) [from kaṇṇa] having corners or ears (—°); feminine °ikā Vinaya II 137; Jāt II 185. — kāḷa-kaṇṇika see under kāḷa.
:: Kaṇṇavant (adjective) [from kaṇṇa] having an (open) ear, i.e. clever, sharp Jāt II 261 (= kaṇṇachiddaṁ pana na kassaci n'atthi commentary).
:: Kaṇṇikā (feminine) [cf. kaṇṇaka and Skt. karṇikā] 1. An ornament for the ear, in °lakkhaṇa: see below. 2. the pericarp of a lotus Jāt I 152, 183; V 416; Miln 361; Vism 124 (paduma°); Vimāna Vatthu 43. 3. the corner of the upper story of a palace or pagoda, housetop Jāt I 201; III 146, 318, 431, 472; Dhp I 77 (kūṭāgāra°); Sumaṅgalavilāsinī I 43; Vimāna Vatthu 304; Abhidhammāvatāra 92. 4. a sheaf in the form of a pinnacle Dhp I 98. — In compounds kaṇṇika°.
-baddha bound into a sheaf; figurative of objects of thoughts Dhp I 304; -maṇḍala part of the roof of a house Jāt III 317; Dhp III 66; VI 178; -rukkha a tree or log, used to form the top of a house Jāt I 201 = Dhp I 269; -lakkhaṇa the art of telling fortune by marks on ornaments of the ear, or of the house-top DN I 9 (= pilandhana-k° pi geha-k° pi vasena Sumaṅgalavilāsinī I 94).
:: Kaṇṇikāra see kaṇikāra.
:: Kaṇṭa (cf. kaṇṭaka) a thorn Miln 351.
:: Kaṇṭaka [From kantati2 to cut. Skt. kaṇṭaka. spelled also kaṇṭhaka] 1. A thorn Snp 845; Vinaya I 188; Jāt 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 Jāt I 222; in piṭṭhi° a bone of the spine DN II 297 see kaṭaṭṭhi); MN I 80 = 245; Vism 271; Saddhammopāyana 102. 4. (figurative) an obstacle, hindrance, nuisance ("thorn in my side"); Kathāvatthu 572; enemy, infestor; a dacoit, thief, robber DN I 135 (sa° and a°, of the country as infested with dacoits or free from them, cf. Sumaṅgalavilāsinī I 296); Jāt I 186 (paṭikaṇṭaka, enemy); V 450; Thera 946; Dhp I 177 (akkhimhi); Vimāna Vatthu 301. 5. (figurative) anything sharp, thorny, causing pain: of kāmā (passions) SN IV 189, 195, 198; Udāna 24; Kathāvatthu 202; cf. sa°. — Thus grouped, like saṁyojanāni, into ten obstacles to perfection (dasa k.) AN V 134; as "bringing much trouble" Jāt IV 117. Often in standing phrase khāṇu = kaṇṭaka stumbling and obstruction AN I 35; Paramatthajotikā II 334. As abstract kaṇṭakattaṁ hindrance at Vism 269 (sadda°). — akaṇṭaka 1. free from thorns Jāt II 118; V 260. — 2. (figurative) free from thieves, quiet, peaceful DN I 135; also not difficult, easy, happy, bringing blessings (of the right path) AN V 135; Vimāna Vatthu 187; Vimāna Vatthu 96. — sakaṇṭaka 1. having bones (of food) Jāt IV 192, 193. — 2. (figurative) beset with thieves, dangerous DN I 135; thorny, i.e. painful, miserable (of duggati and kāmā) SN IV 195; Theri 352; Jāt V 260. — cf. also kaṇḍaka and nikkaṇṭaka.
-āpacita covered with thorns Jāt 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 DN I 167 = MN I 78; -āpassaveyika (adjective to preceding) "bed-of-thorns-man" DN I 167. At Jāt 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°?); DN I 167 reads kaṇṭhakāpassaveyika; -ācita covered with thorns Jāt V 167; -ādhāna a thorny brake, a thorny hedge MN I 10 (k-dhāna; for dhāna = ṭhāna see dhāna and cf. rāja-dhānī); AN I 35; Miln 220; -kasā a thorny whip used for punishment and torture Jāt III 41; -gahana a thorny thicket or jungle SN II 228; -gumba a th. bush Jāt I 208; -latā a th. creeper, the Capparis Zeilanica Jāt V 175; -vaṭṭa a thorny brake or hedge MN 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, Skt. kaṇṭha] 1. throat AN IV 131; Jāt V 448; Miln 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; Dhp 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 AN IV 377; kuṇapaṁ k. baddhaṁ Jāt I 5; k. mālā Jāt I 166, 192; k. bandhanti vaḍḍhanaṁ Jāt 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 Jāt I 54, 62f.
:: Kaṅgu (feminine) [derivation unknown, probably non-Aryan, cf. Skt. 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. — Miln 267; Mahāvaṁsa 32, 30.
-piṭṭha millet flour, in °maya made of m. meal Jāt VI 581; -bhatta a dish of (boiled) millet meal Vism 418 (in simile).
:: Kaṅka [Sanskrit kaṅka, to sound-root kṛ, cf. kiṅkiṇika and see note on gala]] a heron MN I 364, 429; Jāt V 475.
-patta a heron's plume Jāt V 475.
:: Kaṅkala [Sanskrit kaṅkāla and cf.śṛṅkhala =(as kaṇṇa > śṛṅga), original meaning "chain"] skeleton; only in compound atthi°. Aṭṭhikaṅkalūpamā kāmā Vinaya II 25; MN I 130, 364; Jāt V 210; Thera 1150 (°kuṭika): aṭṭhikaṅkālasannibha Theri 488 (= Therīgāthā Commentary 287; cf. Morris, JPTS 1885, 75): aṭṭhikaṅkala aṭṭhi-puñja aṭṭhi-rāsi SN II 185 = Iti 17 (but in the verses on same page: puggalass'aṭṭhisañcayo). cf. aṭṭhisaṅkhalikā Peta Vatthu Commentary 152; aṭṭhika saṅkhalikā Jāt I 433; aṭṭhi-saṅghāṭa Thera 60.
:: Kaṅkaṇa (neuter) [to same root as kaṅka] a bracelet, ornament for the wrist Theri 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 SN 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 DN I 106 is in doubt and perplexity about (Buddhaghosa's gloss, patthanaṁ uppādati Sumaṅgalavilāsinī I 275, is more edifying than exact) = Snp 107; na kaṅkhati na vicikicchati SN II 17 = III 135; kaṅkheyya vicikiccheyya SN II 50, 54; III 122; V 225 (correct khaṅkheyya!) 226; same with satthari kaṅkheyya dhamme k. saṅghe k. sikkhāya k. AN IV 460 = V 17 = MN 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 SN I 65 (appiccho sorato danto k. k. bhāvito (so read for bhatiko) sudanto); Snp 516 (the same with bhāvito sadanto); Iti 69 (the same bhāvitatto). — Jāt V 411 (= icchati); VI 229 (= oloketi). past participle kaṅkhita SN III 99; Snp 540; (+ vicikicchita); infinitive kaṅkhituṁ SN IV 350 = 399 (+ vicikicchituṁ).
:: Kaṅkhā (feminine) [cf. Skt. kāṅkṣā 1. doubt, uncertainty SN I 181; III 203 (dukkhe k. etc.; cf. Cullaniddesa §1); Snp 541, 1149; °ṁ vinayati Snp 58, 559, 1025; k. pahīyati Paṭisambhidāmagga II 62; combined with vimati: DN I 105; III 116; SN IV 327; V 161; AN II 79, 160, 185; Sumaṅgalavilāsinī I 274; with vicikicchā: SN IV 350; Dhammasaṅgani 425. Defined as = kaṅkhāyanā and kaṅkhāyitatta Cullaniddesa §1; Dhammasaṅgani 425 (under vicikicchā). 3 doubts enumerated at DN III 217; four in passages with vimati (see above); seven at Dhammasaṅgani 1004; eight at Cullaniddesa §1 and Dhammasaṅgani 1118; 16 at MN I eight and Vism 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 SN I 181; akhila a. Snp 477, 1059; Cullaniddesa §1; cf. vitiṇṇa° Snp 514; avitiṇṇa° Snp 249, 318, 320 (= ajānaṁ); nikkaṅkha SN 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 Snp 87; -cchedana the removal of d. Jāt I 98; IV 69; -ṭṭhāniya founded on d., doubtful (dhammā) DN III 285; AN IV 152, 154; V 16; Manorathapūraṇi 689; -dhamma a doubting state of mind, doubt DN II 149; SN IV 350; -vitaraṇa overcoming of doubt Miln 233; as 352, °visuddhi complete purification in consequence of the removal of all doubt DN III 288; MN I 147; Udāna 60; Vism 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 Snp 1021.
:: Kaṅkhin (adjective) [Sanskrit kāṅkṣin 1. doubting, wavering, undecided, irresolute DN II 241; Snp 1148; Cullaniddesa §185; combined with vecikicchin SN III 99; MN I 18; AN II 174; Snp 510. 2. longing for Pañca-g 106 (mokkha°). — akaṅkhin not doubting, confident, sure (cf. akaṅkha) DN II 241; AN II 175.
:: Kaṅkuṭṭhaka [cf. Skt. 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°) Jāt VI 536 (explained as "dve rukkha-jātiyo"). B mss have koñcaka.
:: Kañcana (neuter) [derivation uncertain, cf. Skt. kāñeana, either from kha cat i (shine = the shining metal, cf. kāca (glass) and Skt. kāś), or from kanaka gold, cf. Greek κνηκός (yellow). Pāḷi kañcana is poetical] — gold AN III 346 = Thera 691 (muttaṁ selā va k.); Theri 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 Jāt VI 49; Vimāna Vatthu 362; Peta Vatthu II 127 (thus for °ācela); III 93; Peta Vatthu Commentary 157; -kadalikkhaṇḍa a g. bunch of bananas Jāt VI 13; -thūpa a gilt stupa Dhp III 483; IV 120; -patimā a gilt or golden image or statue Jāt VI 553; Vimāna Vatthu 168; -paṭṭa a g. turban or coronet Jāt VI 217; -patta a g. dish Jāt V 377; -pallaṅka a gilt palanquin Jāt 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 Jāt III 93; -latā g. strings surrounding the royal drum Jāt VI 589; -vaṇṇa of g. colour, gilt, shining, bright Jāt V 342 (= paṇḍara); -velli a g. robe, girdle or waist cloth Jāt V 398 (but explained as "k.-rūpakāsadisa-sarīra" having a body like a g. statue"), cf. Jāt V 306, where velli is explained by kacchā, girdle; -sannibha like g., golden-coloured (cf. k.-vaṇṇa and Skt. 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) DN II 17; III 143, 159; MN II 136; Miln 75; attribute of a devatā Vimāna Vatthu 302, 322; Vimāna Vatthu 284; of a bhikkhu Snp 551 = Thera 821; -sūci a gold pin, a hair-pin of gold Jāt VI 242.
:: Kañcanaka (adjective) golden Jāt IV 379 (°daṇḍa).
:: Kañcuka [from kañc (kac) to bind, cf. Greek κάκαλα fetter, Skt. kañcuka] 1. A closely fitting jacket, a bodice Vinaya I 306 = II 267; AN I 145; Dhp 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 Jāt 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 Jāt I 238 (udaka°); Vimāna Vatthu 3337 (amba°), 435 (= yāgu Vimāna Vatthu 186); Dhp 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; Jāt III 145 (ambila°); VI 365 (°āpaṇa); Dhp II 3; IV 164.
-teḷa a thick substance rising as a scum on rice-gruel, used in straightening arrows Dhp 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, as 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 ... MN I 88; in combination khattiya-kaññā, brāhmaṇa-k°, etc. AN II 205; IV 128; Kisāgotamī nāma khattiya-k° Jāt I 60; deva° a celestial nymph Jāt 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 Jāt I 8; VI 66, 75; Dhp I 288. 3. A frying pan (see compounds and cf. aṅgāra-kapalla) Snp 672. — kapalla is only a variant of kapāla.
-pāti an earthen pot, a pan Jāt I 347 = Dhp I 371; -pūva a pancake Jāt I 345; Dhp I 367; Vimāna Vatthu 123; Mahāvaṁsa 35, 67.
:: Kapallaka  1. A small earthen bowl Jāt VI 59; Dhp I 224. 2. A frying pan Jāt I 346.
:: Kapaṇa (adjective/noun) [Sanskrit kṛpaṇa from kṛp wail, cf. Latin crepo; as hraefn = English raven. cf. also Skt. 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). Snp 818; Jāt I 312, 321; III 199; Peta Vatthu II 914; III 113, IV 52; Sumaṅgalavilāsinī I 298; Dhp I 233; Therīgāthā Commentary 178. 2. small, short, insignificant AN I 213; Abhidhammāvatāra 84. (feminine) °ā a miserable woman Jāt IV 285; — °aṁ (adverb) pitifully, piteously, with verbs of weeping, etc. Jāt III 295; V 499; VI 143; a° not poor Jāt 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. DN I 137; Peta Vatthu Commentary 78) beggars and wayfarers, tramps Jāt I 6, 262, Dhp I 105, 188 (written k°-andhika); see also Sumaṅgalavilāsinī I 298 and kapaṇikā; -iddhikā plural (probably miswriting for °addh°, cf. Trenckner, JPTS 1908, 130) DN I 137; Iti 65; Sumaṅgalavilāsinī I 298; -itthī a poor woman Jāt III 448; -jīvikā in °aṁ kappeti to make a poor livelihood Jāt I 312; -bhāva the state of being miserable Peta Vatthu Commentary 274; -manussa a wretched fellow, a beggar Vism 343; -laddhaka obtained in pain, said of children Jāt 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 Theri 219; Therīgāthā Commentary 178; cf. kapaṇā; also as kapaṇiyā Jāt VI 93.
:: Kapāla (neuter) [Sanskrit kapāla, see kapalla] 1. A tortoise or turtle-shell SN I 7 = Miln 371; SN 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. AN IV 70; Cullaniddesa §304 III D2; Vimāna Vatthu 335) Jāt II 352; Vimāna Vatthu 845; Dhp I 148 (varia lectio °kapalla); Abhidhammāvatāra I 100 (in simile). 4. A begging bowl, used by certain ascetics SN IV 190; V 53, 301; AN I 36; III 225; Jāt I 89; Peta Vatthu Commentary 3. 5. a potsherd Jāt II 301.
-ābhata the food collected in a bowl AN I 36; -khaṇḍa a bit of potsherd Jāt II 301; -hattha "with a bowl in his hand," begging, or a beggar, Thera 1118; Jāt I 89; III 32; V 468; Peta Vatthu Commentary 3.
:: Kapālaka  1. A small vessel, bowl Jāt I 425. 2. A beggar's bowl Jāt I 235; Dhp 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) Snp 791; Thera 1080; Jāt 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 Jāt III 148 = 525; -naccanā name of place, Peta Vatthu IV 137; -niddā "monkey-sleep," dozing Miln 300.
:: Kapila (adjective) [Sanskrit kapila, cf. kapi] brown, tawny, reddish, of hair and beard Vimāna Vatthu 222; °ā feminine a brown cow Dhp IV 153.
:: Kapiñjala [derivation unknown. Skt. kapiñjala] a wild bird, possibly the francolin partridge Kathāvatthu 268; Jāt VI 538 (B.B. kapiñjara).
:: Kapisīsa [Sanskrit kapiśīrṣa] the lintel of a door DN 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 Jāt II 445; VI 529, 550, 553; varia lectio at Vism 183 for °itthaka.
:: Kapiṭhana the tree Thespesia populneoides Vinaya IV 35.
:: Kapiṭṭha and °ttha 1. the tree Feronia elephantum, the wood-apple tree Jāt VI 534; Vism 183 (°ka); Mahāvaṁsa 29, 11; 2. °ṁ (neuter) the wood-apple Miln 189; 3. the position of the hand when the fingers are slightly and loosely bent in Jāt I 237; kapitthaka SN V 96.
:: Kapola [Sanskrit kapola, cf. kapalla, originally meaning "hollow"] the cheek Vism 263, 362; Dhp I 194.
:: Kapota [Sanskrit kapota, greyish blue, cf. kapi) 1. (masculine) a pigeon, a dove Jāt I 243; Miln 403; 2. (feminine) °i a female pigeon Peta Vatthu Commentary 47; — °ka (feminine °ikā Miln 365) a small pigeon Jāt I 244.
-pāda (of the colour) of a pigeon's foot Jāt 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 Thera 251, °kovido Mahāvaṁsa 15, 16; Snp 911; as juice Miln 161. (—°) made as like, resembling Vinaya I 290 (ahata°); Snp 35 (khaggavisāṇa°); hetu° acting as cause to Snp 16; Miln 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 Snp 521, 535, 860 (na eti kappaṁ); as a measure of time: an age of the world Vinaya III 109; Miln 108; Saddhammopāyana 256, 257; Peta Vatthu Commentary 21; Iti 17 = Abhidhammāvatāra 87 = SN II 185. There are 3 principal cycles or æons: mahā°, asaṅkheyya°, antara°; each mahā° consists of four asaṅkheyya-kappas, viz. saṁvaṭṭa° saṁvaṭṭaṭṭhāyi° vivaṭṭa° vivaṭṭaṭṭhāyi° AN II 142; often abbreviated to saṁvaṭṭa-vivaṭṭa° DN I 14; Iti 15; frequent in formula ekam pi jātiṁ, etc. Vinaya III 4 = DN III 51, 111 = Iti 99. On pubbanta° and aparanta°, past and future kappas see DN I 12f. paṭhama-kappe at the beginning of the world, once upon a time (cf. atīte) Jāt I 207. When kappa stands by itself, a mahā-kappa is understood: Sumaṅgalavilāsinī I 162. a whole, complete kappa is designated by kevala° Snp page 18 = pages 46, 125; Snp 517; also dīgha° SN II 181; Saddhammopāyana 257. For similes as to the enormous length of a kappa see SN II 181 and Sumaṅgalavilāsinī I 164 = Peta Vatthu Commentary 254. — accusative kappaṁ adverb: for a long time DN II 103 = 115 = Udāna 62, quotation at Sumaṅgalavilāsinī I 103; Vinaya II 198; Iti 17; Miln 108; mayi āyukappaṁ Jāt I 119, cf. Miln 141. cf. saṅkappa.
-ātīta one who has gone beyond time, an Arahant Snp 373; -āvasesaṁ (accusative) for the rest of the kappa, in kappaṁ vā k-āvasesaṁ vā DN II 117 = AN IV 309 = Udāna 62; Miln 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 Jāt II 397; III 185; IV 498; V 336; VI 554; Vism 304; °kāla the time of the end of the world Jāt V 244; °uṭṭhāna (by itself) the end of the world Jāt I 47 = Vism 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 Snp 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; AN III 402 ≈ IV 160; Iti 11 ≈ 85; -ṭṭhāyin lasting a whole cycle, of a vimāna Thera 1190; -ṭṭhika enduring for an æon: kibbisa (of Devadatta) Vinaya II 198 = 204; (cf. Vinaya Texts III 254) sālarukkha Jāt V 416; see also ṭhitakappiṁ past participle 13; -ṭṭhitika the same Dhp I 50 (vera); Miln 108 (kammaṁ). ("sabbe pi magga-samaṅgino puggalā ṭhita-kappino.") -ṭṭhiya- = preceding AN V 75; Jāt I 172, 213; V 33; Miln 109, 214. °rukkha the tree that lasts for a kappa, reference to the cittapāṭalī, the pied trumpet-tree in the abode of the Asuras Jāt I 202; -nibbatta originated at the beginning of the k. (Applied to the flames of Hell) Jāt 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 Jāt VI 117, 594; Vism 206; Peta Vatthu Commentary 75, 176, 121; Vimāna Vatthu 32 (where combined with cintāmaṇi); Dhp 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. Vism 414f.; (mahāmegho) Dhp III 362; -samaṇa an ascetic according to precepts, an earnest ascetic Jāt VI 60 (cf. samaṇa-kappa); -halāhala "the k.-uproar," the uproar near the end of a kalpa Jāt 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; DN I 51 (= Sumaṅgalavilāsinī I 157, in list of various occupations); Jāt 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) Dhp 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. Skt. kalpana] the act of preparing, fixing; that which is fixed, arranged, performed. 1. kappanā (feminine) the fixing of a horse's harness, harnessing saddling Jāt I 62; 2. (neuter) (—°) procuring, making: jīvika°; a livelihood Jāt III 32; putting into order; danta° Jāt I 321; 3. (adjective) (—°) trimmed, arranged with: nānāratana- Vimāna Vatthu 35.
:: Kappara [cf. Skt. kūrpara] the elbow Vinaya III 121 = IV 221; Jāt I 293, 297; Dhp I 48, 394; Vimāna Vatthu 206.
:: Kappatā (feminine) [abstract from kappa] fitness, suitability Sumaṅgalavilāsinī I 207.
:: Kappati [passive of kappeti, cf. Skt. kalpyate] to be fit, seeming, proper, with dative of person DN II 162; Vinaya II 263, 294; III 36; Thera 488; Mahāvaṁsa 4, 11; 15, 16.
:: Kappaṭa [kad-paṭa = ku-paṭa] a dirty, old rag, torn garment (of a bhikkhu) Thera 199.
:: Kappāsa [cf. Skt. karpāsa] 1. the silk-cotton tree Jāt III 286; VI 336. 2. cotton DN II 141; AN III 295; SN V 284; Jāt I 350; VI 41; combined with uṇṇa AN III 37 = IV 265 = 268.
-aṭṭhi a cotton seed Dhp III 71; -paṭala the film of the cotton seed Vism 446; Abhidhammāvatāra 66; -picu cotton SN V 284; Jāt V 110, 343; VI 184: -maya made of cotton Peta Vatthu Commentary 77.
:: Kappāsika (adjective) made of cotton DN II 188, cf. AN IV 394; DN II 351; Vinaya I 58 = 97 = 281; Jāt VI 590; Peta Vatthu II 117. (neuter) cotton stuff Miln 267.
-paṇṇa the leaf of the cotton tree, used medicinally Vinaya I 201; -sukhuma fine, delicate cotton stuff DN II 188; AN IV 394; Miln 105.
:: Kappāsī (feminine) [= kappāsa] cotton Jāt VI 537; Peta Vatthu Commentary 146.
:: Kappeti [Derived from kappa, cf. Skt. kṛpa shape, form; *qṷrep causative from. From °qṷer = Skt. 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: Jāt I 62; plait Sumaṅgalavilāsinī I 274, an offering (yaññaṁ) Snp 1043; i.e. to trim etc. MN II 155; Jāt 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 Thera 570; Jāt 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 DN II 88; Snp 283; Peta Vatthu Commentary 36, 47; saṁvāsaṁ to have (sexual) intercourse with Jāt III 448; Mahāvaṁsa 5, 212; Peta Vatthu Commentary 6; seyyaṁ: to lie down, to make one's bed past participle 55 etc. (acelaka° passage = DN I 166). II figurative. 1. in special sense: to construct or form an opinion, to conjecture, to think Snp 799; Sumaṅgalavilāsinī I 103; 2. generally: to ordain, prescribe, determine Jāt 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); Jāt 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 Jāt 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 Jāt I 222; as noun the men of the first Age Jāt II 352. 2. In compounds pubbanta° and aparanta° the ika belongs to the whole compound DN I 39f.; Sumaṅgalavilāsinī I 103. See also kappiya 2.
:: Kappin (adjective) [from kappa] 1. (cf. kappa II.1.a) getting, procuring, acquiring (pañña°) Snp 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 DN I 49; Jāt VI 268; i.e. plaited Sumaṅgalavilāsinī I 274; i.e. trimmed: °kesa massu "with hair and beard trimmed" DN II 325; SN IV 343; Jāt V 173, 350; VI 268; Vimāna Vatthu 731. 2. getting procuring; as °jīvika a living Jāt V 270; made ready, drawn up (in battle array) DN 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) Jāt 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 AN I 84; Dhammasaṅgani 1160; — a° ibid; — kappiyākappiya (neuter) that which is proper and that which is not Jāt 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 Snp 521; na + of the Muni Snp 914. In another sense ("belonging to an Age") in compound paṭhama°-kāla the time of the first Age Jāt II 352. — a° delivered from time, free from saṁsāra, especially of an Arahant Snp 860; cf. Miln 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 Jāt I 41; Dhp 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. Skt. kalpya] guile appropriate to one's own purpose Vimāna Vatthu 348; -saññin imagining as lawful (that which is not) AN 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, DN 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. Skt. karpūra] camphor: (a) the plant Jāt VI 537. (b) the resinous exudation, the prepared odoriferant substance (cf. kaṭukapphala) Jāt II 416 = Dhp III 475; Miln 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) Jāt 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 Jāt I 431; — dukkara difficult to do, not easy, hard, arduous SN I 7; IV 260; AN I 286; IV 31, 135; V 202; + durabhisambhavo Snp 429 701; Udāna. 61; (noun neuter) something difficult, a difficult task AN I 286 (cf. IV 31); Jāt I 395; Miln 121, dukkara-kārikā "doing of a hard task," exertion, austerety MN I 93; Cullaniddesa §262 b. — sukara ￼ easy to do SN I 9; II 181; Dhp 163; Udāna 61; na sukaraṁ with infinitive it is not easy to ... DN I 250; AN 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 AN V 300; Jāt I 5; Vism 287, 404; Sumaṅgalavilāsinī I 113, 217, 221; Dhp I 10; III 420; as 403. karaja-rūpa Vism 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 Jāt III 147, 361; IV 220; Dhp 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 Jāt I 355; III 361; -mita "to be measured with (two) hands," in °majjhā, a woman of slender waist Jāt 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 DN I 17; II 139; MN I 177, 454; AN I 179; IV 101; Miln 73, 76.
:: Karaka [Etymology unknown. The Skt. 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 Miln 68; Peta Vatthu III 224; Peta Vatthu Commentary 185. 2. hail (also karakā) Jāt IV 167; Miln 308; Mahāvaṁsa 12, 9.
-vassa a shower of hail, hailstorm Jāt IV 167; Miln 308; Dhp I 360.
:: Karakarā (for kaṭakaṭā, q.v.) (adverb) by way of gnashing or grinding the teeth (cf. Skt. dantān kaṭakaṭāpya), i.e. severely (of biting) Jāt III 203 (passage ought to be read as karakarā nikhāditvā).
:: Karaḷa (karala) a wisp of grass (tiṇa°) Dhp III 38; as 272.
:: Karamanda [etymology?] a shrub Vism 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) SN IV 331; V 97; Iti 83; and acakkhu° etc. SN V 97; nāthā °ā dhammā AN V 23 (cf. V 89) and Thera° AN II 22; dubbaṇṇa° SN V 217; see also DN I 245; MN I 15; SN V 96, 115; AN IV 94; V 268; Miln 289. 2. (neuter) (—°) the making, producing of; the doing, performance of (= kamma), as bali° offering of food = bali kamma) Peta Vatthu Commentary 81; gabbha° Snp 927; pānujja° Snp 256. 3. (absolute) (a) the doing up, preparing Jāt V 400, VI 270 (of a building: the construction) (b) the doing, performance of, as pāṇātipātassa k° and ak° ("commission and omission"); Dhp I 214; means of action Jāt 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 Jāt 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 MN II 128; SN 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 Jāt VI 270 where it explains kappita-kesa-massu, and Jāt V 309 and Dhp I 253 where massukamma takes the place of °karaṇa, and Jāt 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 Jāt I 131; V 222; Nettipakaraṇa 81; Peta Vatthu Commentary 59; as 127; non-undertaking (of business) Jāt I 229; non-commission MN I 93; abstaining from Dhammasaṅgani 299. Compendium °uttariya (neuter) angry rejoinder, vehement defence Dhp I 44.
:: Karaṇḍa (masculine neuter) [cf. Skt. karaṇḍa, °ka, °ikā. Dhātum explains k. by "bhājanatthe"] 1. a basket or box of wickerwork Mahāvaṁsa 31, 98; Dāṭhāvaṁsa V 60; Dhp III 18; 2. the cast skin, slough of a serpent DN I 77 (= Sumaṅgalavilāsinī I 222 ahi-kañcuka) cf. DB I 88.
:: Karaṇḍaka [from karaṇḍa] a box, basket, casket, as dussa° MN I 215 = SN V 71 = AN IV 230 (in simile); SN III 131; V 351 cf. past participle 34; Jāt 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; DN I 3, cf. Miln 183; AN V 210; Sumaṅgalavilāsinī I 7. Often — in the sense of "doing, making," as yathā kāma° SN II 226; Cariyāpiṭaka IV 91, 159; "having business" bahu° DN II 76; AN III 116; SN II 215; anukampa° Peta Vatthu Commentary 61: (b) done, in the sense of undoing, i.e. overcome, undone DN II 76 cf. DB II 81 note 2. (masculine) one who has still something left to perform (for the attainment of Arahantship, asekha Jāt III 23. 3. (neuter) (a) what ought to be done, duty, obligation; affairs, business DN I 85; II 68, 74 cf. AN IV 16; MN I 271; SN III 168; IV 281 cf. Vinaya III 12; I 139; AN I 58; Snp 143; Snp page thirty-two (yan te karanīyaṁ (karanīya ￼) taṁ karohi "do what you have to do"); — °ṁ tīreti to conclude a business Vinaya II 158; Jāt 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 DN I 84; II 68 = 153; Theri 223; Vinaya I 14; Snp 16; Sumaṅgalavilāsinī I 226, etc. See Arahant II commentary There are 3 duties each of a samaṇa, farmer and householder enumerated at AN I 229; 3 of a bhikkhu AN I 230; (b) use, need (with instrumental): appamādena k° SN IV 125; cetanāya k° AN V 2, 312; cf. Miln 5, 78. — akaraṇīya 1. (adjective) (a) what ought not to be done, prohibited AN I 58; III 208 = Sumaṅgalavilāsinī I 235. (b) incapable of being done (with genitive) Iti 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 DN II 76; AN 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) DN II 143; Thera 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 Miln 140.
:: Karañja [cf. Skt. karañja, according to Abhidh-r-m page 176 the Dalbergia arborea] the tree Pongamia glabra, used medicinally Vinaya I 201; Jāt VI 518, 519.
:: Karati1 [cf. Skt. kṛntati] to cut, injure, hurt; in "karato kārayato chindato chedāpayato ..." DN I 52 = MN I 516; SN III 208.
:: Karati2 (°tī) (feminine) a superior kind of bean, the Dolichos catjang Jāt VI 536 (= rājamāsa).
:: Karavī [cf. Skt. kala-kaṇṭha cuckoo, and kalaviṅka sparrow] the Indian cuckoo Jāt VI 539.
:: Karavīka same Jāt V 204, 416; Vimāna Vatthu 364; Vism 112, 206; Vimāna Vatthu 166, 219.
-bhāṇin speaking like the cuckoo, i.e. with a clear and melodious voice, one of the Mahāpurisa-lakkhaṇas DN II 20 = III 144 = 173 = MN II 137, etc.; cf. DB II 17 note and BHS kalaviṅka-manojña-bhāṣin Avadāna-śataka I 371 (Index page 225, where references to Lalitavistara are given).
:: Karavīra [cf. Skt. karavīra] 1. the oleander, Nerium odorum. Its flower was used especially in garlands worn by delinquents (see kaṇṭha) 2. a kind of grass Jāt IV 92.
-patta a kind of arrow MN I 429.
:: Karavīya = Karavīka Jāt VI 538.
:: Kareṇu [metathesis for kaṇeru, q.v., cf. Skt. kareṇu] elephant, in compound °loḷita resounding with the noise made by elephants, of a forest Theri 373.
:: Kareṇukā (feminine) [from kareṇu) a female elephant Jāt II 343; Dhp 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"; Thera 1062; Udāna 31; Jāt 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 Thera 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; Jāt I 94, 212; IV 233, 276; Vimāna Vatthu 64.
:: Karīsa2 (neuter) [cf. Skt. karīṣa, to chrṇatti to vomit, cf. Latin °cerda in mūscerda, sūcerda] refuse, filth, excrement, dung DN II 293; Jāt I 5; Vism 259, 358 (in detail); Peta Vatthu Commentary 87, 258; Paramatthajotikā I 59; mutta° urine and fæces AN I 139; Snp 835.
-magga the anus Jāt IV 327; -vāca (neuter) a cesspool Jāt 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 Skt. 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. Snp 78, 216, 512, 666 = Dhp 306 = Iti 42; optative kare Dhp 42, 43, plural (kareyyāma) kareyyātha Snp page 101; or (singular) kareyya (frequent), Snp 920, 923; kareyyāsi Peta Vatthu Commentary 11; kuriyā (= Skt. kuryāt) Jāt VI 206; Present participle karaṁ Dhp 136, or karonto (feminine karontī) Dhp 16, 116. 2. Imperfect (akara, etc.). 3. Preterit (akaṁ) akariṁ, etc., 3rd singular akāsi Snp 343, 537, 2nd plural akattha Peta Vatthu I 112; Peta Vatthu Commentary 45, 75; 3rd plural akariṁsu; akaṁsu Snp 882; Peta Vatthu Commentary 74; without augment kari Dhp II 59. Prohibitive mā(a)kāsi Snp 339, 1068, etc. 4. Imperative karohi Snp page 32; 1062; karotha Snp 223; Paramatthajotikā I 168. 5. Future karissāmi, etc.; kassāmi Peta Vatthu IV 139; kāsaṁ Jāt 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 Snp 427, 428; Dhp 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 Theri 418. 7. Past participle kata, see seperate 8. Gerund katvā Snp 127, 661, 705, etc.; katvāna (poetical) Snp 89, 269, Peta Vatthu I 13; karitvā see IV II. Medium 1. Present indicative (kubbe, etc.) 3rd singular kubbati Snp 168, 811; 3rd plural kubbanti Snp 794; or 3rd singular kurute Snp 94, 796, 819; It. 67; optative (kubbe, etc.) 2nd plural kubbetha Snp 702, 719, 917; Iti 87; or 3rd singular kayirā Snp 728 = 1051; SN I 24; Dhp 53, 117; kayirātha (always explained by kareyya) Dhp 25, 117; Iti 13; Peta Vatthu I 1111; Paramatthajotikā I 224; kubbaye Snp 943. — Present participle (kurumāna, kubbāno, karāno) (a)kubbaṁ Snp 844, 913; (a)kubbanto Iti 86; feminine (vi)kubbantī Vimāna Vatthu 112; (a)kubbamāna Snp 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 Jāt III 26, akaramhase Dhp I 145. 3. Preterit (none) 4. Imperative (2nd singular kurussu, 3rd singular kurutaṁ, 2nd plural kuruvho) 3rd singular kurutaṁ (= Skt. kurutāṁ) Jāt VI 288. 5. Future (none). III. Passive 1. Present indicative (karīyati, etc.) kayirati Dhp 292 = Thera 635; Paramatthajotikā I 168; and kīrati Thera 143. Present participle (karīyamāna, kayīra°). 2. Future kariyissati Vinaya I 107. 3. Gerund karaṇīya (q.v.), (kayya) kātabba Dhp 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 Jāt 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 Snp 444 (vasiṁ) 674; 680 (vittiṁ); page 97 (uttarāsaṅgaṁ). V. Causative II kārāpeti SN 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; Jāt 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 Dhp I 172; 4. to write, compose Jāt VI 410; Peta Vatthu Commentary 287; 5. to put on, dress Vinaya II 277; Jāt I 9; 6. to impose (a punishment) Mahāvaṁsa 4, 14; 7. to turn into (with locative or two accusative) Jāt II 32; Mahāvaṁsa 9, 27; 8. to use as (with 2 accusative) Jāt I 113; II 24; 9. to bring into (with locative) Jāt V 454 10. to place (with locative) Jāt V 274; (with accusative of the person) Dhp 162. It is very often used periphrastically, where the translation would simply employ the noun as verb, e.g. kathaṁ k. DN II 98; kodhaṁ k. and kopaṁ k. to be angry Jāt IV 22; VI 257; cayaṁ k. to hoard up; corikaṁ k. to steal Vinaya I 75; taṇhaṁ k. (with locative) to desire Jāt I 5; sītaṁ k. to cool DN II 129. — It is often compared with nouns or adjectives with a change of final vowel to ī (i) uttāni° to make clear DN 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 Jāt I 9; antarāyaṁ k. to prevent Jāt I 232; ādiṁ k. (with accusative) to begin with; nimittaṁ k. to give a hint DN II 103; pātarāsaṁ k. to breakfast; mānasaṁ k. to make up one's mind; mahaṁ k. to hold a festival DN II 165; massuṁ k. to trim the beard Dhp I 253; musā-vādaṁ k. to tell a lie Jāt VI 401; rajjaṁ k. to reign SN I 218; vase k. to bring into one's power Jāt I 79; sandhiṁ k. to make an agreement Mahāvaṁsa 16; sinehaṁ k. to become fond of Jāt 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) DN I 120; or what about ... Jāt I 152.
:: Karoṭi1 (feminine) 1. A basin, cup, bowl, dish Jāt I 243; II 363; III 225; IV 67; V 289, 290. 2. the skull (cf. kaḷopi. On the form cf. DB I 227 note) Jāt VI 592.
:: Karoṭi2 (masculine) a class of genii that formed one of the five guards of the devas against the Asuras Jāt 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 Jāt I 204. Kern, Toevoegselen sub voce compares BHS karoṭapāṇayah a class of Yakāsas Mahāvastu I 30.
:: Karoṭika [from karoṭi1)] 1. a bowl, basin Jāt IV 68; Dhp II 131 (sappi°). 2. the skull Jāt VI 592; where it may be a helmet in the form of a skull.
:: Karoṭiya = karoṭika 2, Jāt VI 593.
:: Karumbhaka a species of rice plant of a ruddy colour Miln 252 (see The Questions of King Milinda II 73).
:: Karumhā (plural) a class of Devas DN II 260.
:: Karuṇā (feminine) [cf. Vedic karuṇa neuter (holy) action; Skt. 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 Snp 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 Vism 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): DN I 251; III 78, 50, 224; SN IV 296, 322, 351; V 115; AN I 183, 196; II 129, 184; III 225; V 300, 345; Jāt II 129; Cullaniddesa on Snp 73; Vibhaṅga 273, 280; Dhammasaṅgani 1258. 2. The definition of karuṇā at Vism 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" SN V 119; AN I 38; V 360; in k° ceto-vimutti bhāvitā bahulī-katā, etc. DN III 248; AN III 291; IV 300; in k°-sahagataṁ saddhindriyaṁ AN I 42; unspecified SN V 131; AN 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 DN II 237; Paṭisambhidāmagga 1, 126f. Dhp 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 Jāt IV 142) and as adverb karuṇaṁ pitifully, piteously, mournfully, in k° paridevati Jāt VI 498, 513, 551; Cariyāpiṭaka I 9, 54; also in ablative karuṇā Jāt VI 466. — See also kāruñña.
-ādhimutta intent upon compassion DN 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 Miln 22; Mahābodhivaṁsa 16; -jhāna meditation on pity, ecstasy of c. DN 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 Vism 319; -bhāvanā consideration or cultivation of pity Vism 314 sq; -rasa the sweetness of c. Mahābodhivaṁsa 16; -vihāra (a heart) in the state of c. Vism 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. BHS karuṇāyati Divyāvadāna 105] to feel pity for, to have compassion on Snp 1065 (°āyamāna; explained by Cullaniddesa as anuddayamāno anurakkh° anuggaṇh° anukamp°); Vibhaṅga 273; Vism 314. derived °āyanā compassionateness Vibhaṅga 87 = 273 (and °āyitattaṁ ibid).
:: Kasaka see kassaka.
:: Kasambu [derivation uncertain] anything worthless, rubbish, filth, impurity; figurative low passions SN I 166; Snp 281 = Miln 414 = AN IV 172; Vism 258 (maṁsa°), 259 (parama°).
-jāta one whose nature is impurity, in combination brahmacāri-paṭiñño antopūti avassuto k° SN IV 181; AN II 240; IV 128, 201; Vinaya II 236; past participle 27, 34, 36; Vism 57 (+ avassuta pāpa). °ka-jāta ibid. in vv.ll.
:: Kasana (neuter) ploughing, tilling Jāt IV 167; VI 328, 364; Vism 384 (+ vapana sowing).
:: Kasati [kṛś or karṣ] to till, to plough SN I 172, 173 = Snp 80; Thera 531; Jāt I 57; II 165; VI 365. — kassate (3rd singular medium) Thera 530, — past participle kattha (q.v.) causative II kasāpeti Miln 66, 82; Dhp I 224.
:: Kasaṭa (metathesis of sakaṭa, cf. Trenckner, Miln page 423) 1. (adjective) bad, nasty; bitter, acrid; insipid, disgusting AN I 72; Jāt II 96; 159. 2. (masculine) (a) fault, vice, defect MN I 281; Paṭisambhidāmagga II 87. (b) leavings, dregs Vimāna Vatthu 288 (varia lectio sakaṭa). (c) something bitter or nasty Jāt II 96; V 18. (d) bitter juice Jāt II 105 (nimba°). sa° faulty, wrong, bitter to eat, unpalatable Miln 119.
-odaka insipid, tasteless water Jāt II 97.
:: Kasā (feminine) [Vedic kaśā] a whip Vinaya I 99 (in uddāna); MN I 87, etc.; Dhp 143; Miln 197. — kasāhi tāḷeti to whip, lash, flog as punishment for malefactors here, as well as in Niraya (see kamma-karaṇā) MN I 87 = AN I 47 = II 122; Peta Vatthu Commentary 4 (of a thief scourged on his way to the place of execution); Dhp II 39 (the same).
-niviṭṭha touched by the whip, whipped Dhp 144 (= Dhp III 86); -pahāra a stroke with the whip, a lash Jāt 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; Jāt V 198. 3. (of taste), astringent Dhp 629; Miln 65; Dhp II 31. 4. (of colour) reddish-yellow, orange coloured Vinaya I 277. 5. (ethical) the fundamental faults (rāga, dosa, moha) AN I 112; Dhp 10; Vibhaṅga 368. -a° faultless, flawless, in akasāvattaṁ being without defect AN I 112 (of a wheel, with °sa° ibid);  -sa° faulty Dhp I 82; -mahā° wicked Jāt IV 387. In compounds both forms, viz.
(kasāya)-yoga an astringent remedy Jāt V 198 (kasāva° ibid); -rasa reddish-yellow dye Jāt 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 Miln 56.
:: Kaseruka [etymology connected with Skt. 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 MN II 198; SN I 172, 173 = Snp 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 Jāt I 277; Vism 284.
-kamma the act or occupation of ploughing, agriculture Jāt 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 DN I 135; -bhaṇḍa ploughing implements Dhp I 307.
:: Kasiṇa1 [Vedic kṛtsna] (adjective) entire, whole Jāt 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 AN 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) MN II 14; DN 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° Vism 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 Jāt 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°) Vism 374; cf. Abhidhammāvatāra 5, 101f., 104, 152. Nine qualities or properties of (paṭhavi-) kasiṇa are enumerated at Vism 117. — Each k. is fivefold, according to uddhaṁ, adho, tiriyaṁ, advayaṁ, appamāṇaṁ; MN II 15, etc. — kasiṇaṁ oloketi to fix one's gaze on the particular kasiṇa chosen Jāt V 314; °ṁ samannāharati to concentrate one's mind on the k. Jāt III 519.
-āyatana the base or object of a kasiṇa exercise (see above as ten such objects) DN III 268; MN II 14; Paṭisambhidāmagga I 28, etc.; -ārammaṇa = °āyatana Vism 427 (three, viz. tejo°, odāta°, āloka°); -kamma the k. practice Jāt I 141; IV 306; V 162, 193; -jhāna the k. meditation as 413; -dosa fault of the k. object Vism 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. Jāt I 8, 245; III 13, 526; as 187; — °ṁ katheti to give instructions in these preparations Jāt III 369; °ṁ karoti to perform the k-preparations Jāt 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. Jāt III 501; Dhp 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 AN IV 283; Snp 574; Jāt II 136; IV 113 = VI 17; Peta Vatthu IV 121 (= Peta Vatthu Commentary 229 dukkha). — adverb kasirā (ablative) with difficulty Jāt V 435; — kasirena (instrumental) DN I 251; MN I 104; SN I 94; Vinaya I 195; Jāt I 338; III 513. — a° without pain, easy, comfortable Jāt VI 224 (= niddukkha); — lābhin obtaining without difficulty (feminine inī AN IV 342) in formula akicchalābhī akasiralābhī etc. MN I 33; SN II 278; AN I 184; II 23, 36; IV 106; Udāna 36; past participle 11, 12.
-ābhata a massed with toil and difficulty (of wealth) Jāt V 435; °vuttika finding it hard to get a livelihood AN 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 DN I 61 (k° gahapatiko kārakārako rāsi-vaḍḍhako); AN I 241; AN I 229, 239 (the three duties of a farmer); SN I 172 = Snp 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); Vism 152, 284, 320.
-vaṇṇa (under) the disguise of a peasant SN 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: Dhp 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 DN I 84 = 177 = MN I 40 = Snp 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) Jāt 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 DN II 75 = AN IV 17; (kena) Jāt VI 575; °matta (made) drunk Thera 199; (cira) °saṁsagga having (long) been in contact with, familiar Jāt 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 Jāt III 57, 58. — °atta self-possessed, disciplined Jāt VI 296; °indriya trained in his senses Thera 725; °ūpāsana skilled, especially in archery MN I 82; SN I 62; AN II 48 = IV 429; SN I 99; Jāt IV 211; Miln 352, °kamma practised, skilled Jāt V 243; of a servant SN I 205 (read āse for ase), of a thief AN III 102 (cf. below II.1.a); °phaṇa having (i.e. with) its hood erected, of a snake Jāt VI 166; °buddhi of trained mind, clever Jāt 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 SN I 99; a° useless SN I 98. °rūpa done naturally, spontaneously Jāt V 317 (explained by °jāniya; °sabhāva); °veṇī having (i.e. with) the hair done up into a chignon Jāt V 431; °hattha (one) who has exercised his hands, dexterous, skilful, especially in archery MN I 82; SN I 62, 98; II 266; AN II 48; Jāt IV 211,; V 41; VI 448; Miln 353; Dhp I 358; a° unskilled, awkward SN I 98; su° well-trained Jāt V 41 (cf. °upāsana); °hatthika an artificial or toy-elephant Jāt VI 551. (b) in ordinary meaning: made or done; °kamma the deed done (in a former existence) Jāt 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 Jāt III 400; Mahābodhivaṁsa 33; °saṅketa (one who has made an agreement) Jāt V 436 (c) with adverbial determination (su°, du°; cf. dūrato, puro, atta, sayaṁ, and II.2.c): sukata well laid out, of a road Jāt VI 293, well built, of a cart Snp 300 = 304; Jāt IV 395, well done, i.e. good AN I 102 (°kamma-kārin doing good works). — dukkata badly made, of a robe Vinaya IV 279 (-ṭ-), badly done, i.e. evil AN I 102 (°kamma kārin); sukata-dukkata good and evil (°kammāni deeds) DN I 27 = 55 = SN IV 351; Miln 5, 25. 3. As noun (neuter) kataṁ that which has been done, the deed. (a) absolute: Jāt 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 Dhp 50. (b) with adverb determination (su°, du°): sukataṁ goodness (in moral sense) Snp 240; Dhp 314; dukkataṁ badness Vinaya I 76; II 106; Dhp 314; dukkatakārin doing wrong Snp 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 Jāt IV 123; Peta Vatthu Commentary 93; °purebhatta-kicca having finished the duties of the morning Sumaṅgalavilāsinī I 45f.; Paramatthajotikā II 131f.; °pātarāsa breakfast Jāt I 227; Dhp I 117, a° before breakfast AN IV 64; °pātarāsa-bhatta the same Jāt VI 349; °ānumodana after thanking (for the meal) Jāt 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 Jāt III 34; Vism 180 (katakammā-corā and akata° thieves who have finished their "job" and those who have not); Dhp II 38 (corehi katakammaṁ the job done by the thief), cf. above I.2.a; °kāla "done their time," deceased, of petas Jāt 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 Jāt 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 Jāt 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 Dhp 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) MN I 4, 235; Iti 38; Miln 138; °kicca having performed his obligations, perfected, especially of an Arahant, usually in combination with anāsava SN I 47, 178; Dhp 386; Peta Vatthu II 615; Theri 337, as adjective: kata-kiccāni hi arahato indriyāni Nettipakaraṇa 20; °kiccatā the perfection of Arahantship Miln 339. — With other determinations:
-āgasa one who has done evil Saddhammopāyana 294; -ādhikāra having exerted oneself, one who strives after the right path Jāt I 56; Miln 115; -āparādha guilty, a transgressor Jāt III 42; -ābhinihara (one) who has formed the resolution (to become a Buddha) Jāt I 2; Dhp I 135; -ābhinivesa (one) who studies intently, or one who has made a strong determination Jāt 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. AN II 174 = Vinaya III 72 = Iti 25 = as 383; Peta Vatthu Commentary 174; also passive to whom something good has been done Jāt I 137; III 12; Peta Vatthu II 99; akata-kalyāṇa a man of bad actions Iti 25; Peta Vatthu II 79; -kibbisa a guilty person MN 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 Jāt V 243; -parappavāda practised in disputing with others Sumaṅgalavilāsinī I 117; -pāpa an evil-doer Iti 25; Peta Vatthu II 79 (+ akata-kalyāṇa); Peta Vatthu Commentary 5; a°: see °kalyāṇa; -puñña one who has done good deeds, a good man DN II 144; Dhp 16, 18, 220; Peta Vatthu III 52; Miln 129; Peta Vatthu Commentary 5, 176; a° one who has not done good (in previous lives) Miln 250; Vimāna Vatthu 94; -puññatā the fact of having done good deeds DN III 276 (pubbe in former births); AN II 31; Snp 260, cf. Paramatthajotikā I 132, 230; Jāt 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) Miln 352; -ludda cruel MN III 165; a° gentle Nettipakaraṇa 180; cf. °kalyāṇa; -vināsaka (one) who has caused ruin Jāt I 467; -vissāsa trusting, confiding Jāt 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 Dhp I 192; °daṇḍa-kamma afflicted with punishment (= daṇḍāyita punished) Vinaya I 76; °massu-kamma with trimmed beard, after the beard-trimming Jāt V 309 (cf. Jāt III 11 and karana). - Various combinations:
-ñjalin with raised hands, as a token of veneration or supplication Snp 1023; Theri 482; Jāt I 17 = Buddhavaṁsa XXIV 27; Peta Vatthu Commentary 50, 141; Vimāna Vatthu 78; -attha one who has received benefits Jāt I 378; -ānuggaha assisted, aided Jāt II 449; Vimāna Vatthu 102; -ābhiseka anointed, consecrated Mahāvaṁsa 26, 6; -ūpakāra assisted, befriended Jāt I 378; Peta Vatthu Commentary 116; -okāsa one who has been given permission, received into audience, or permitted to speak Vinaya I 7; DN II 39, 277; Snp 1030, 1031 (°āva°); Jāt V 140; VI 341; Miln 95; -jātihiṅgulika done up, adorned with pure vermilion Jāt III 303; -nāmadheyya having received a name, called Jāt V 492; -paṭisanthāra having been received kindly Jāt VI 160; Dhp 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 Miln 152; -bhaddaka one to whom good has been done Peta Vatthu Commentary 116; -sakkāra honoured, revered Jāt 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 Dhp I 358; -sikkha (having been) trained Miln 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 as 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; MN I 7; Jāt I 172; Miln 309; Peta Vatthu Commentary 27. In some cases merely emphatic for ko, e.g. Vinaya I 30 (ka tamena maggena āgato?); DN I 197 (katamo so atta-paṭilābho?); Jāt I 97; Snp 995; Miln 51. — instrumental ka tamena (scilicet maggena) adverb by which way, how? Miln 57, 58.
:: Katana (neuter) [from kata] a bad deed, injuring, doing evil (cf. kaṭana) Jāt IV 42 (yam me akkhāsi ... katanaṁ kataṁ), cf. Morris in JPTS 1893, 15.
:: Kataññu ￼ (adjective) [cf. Skt. 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 SN II 272; AN I 87 = past participle 26; Vimāna Vatthu 8127; Saddhammopāyana 509, 524. Akataññu 1. ungrateful SN I 225; Jāt 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 Dhp 97, 383; Dhp II 188; IV 139. — akataññu-rūpa (and °sambhava) of ungrateful nature Jāt IV 98, 99.
:: Kataññutā (feminine) [abstract from last] gratefullness (defined at Paramatthajotikā I 144 as katassa jānanatā) Snp 265; Jāt I 122 (Text °nā, varia lectio °tā); III 25; Peta Vatthu II 97; Vimāna Vatthu 63; Saddhammopāyana 497, 540. In combination with kataveditā SN II 272; AN I 61; II 226, 229. kataññū-kataveditā Jāt III 492. — akataññutā ungratefullness, in combination with akataveditā AN I 61; III 273; Jāt V 419; as one of the four offences deserving of Niraya AN 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) Jāt I 4; Peta Vatthu Commentary 119. Often only emphatic for ko, e.g. Jāt I 298 (kataraṁ upaddavaṁ na kareyya), and used uninflected in compounds, as katara-geha Jāt III 9; °gandhaṁ Jāt VI 336; °divasaṁ Jāt II 251; °nagarato (from what city) Dhp I 390; °nāma (kataraṁnāma, adjective) (of what name) ibid. — katarasmiṁ magge in which way, how? Jāt IV 110.
:: Katatta (neuter) [abstract from kata, cf. Skt. kṛtatva] the doing of, performance of, only in ablative katattā DN II 213; AN I 56; Jāt III 128; Dhammasaṅgani 431, 654; Paramatthajotikā II 356; Dhp III 154; IV 142. Used adverbially in meaning of "owing to, on account of" Miln 275; as 262; Mahāvaṁsa 3, 40. — akatattā through non-performance of, in absence or in default of AN I 56; Peta Vatthu Commentary 69, 154.
:: Katavedin (adjective) [kata + vedin, see kataññu] mindful, grateful SN I 225; past participle 26; Jāt 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 SN I 14; Miln 264.
:: Kate (adverb) [locative of kata] for the sake of, on behalf of; with accusative maṁ k. Jāt IV 14; with genitive maṁsassa k. Jāt V 500.
:: Kathala (potsherd) spelling at Vism 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 Jāt I 222; II 159 (k. tattha gamissāmi); VI 500; Peta Vatthu Commentary 54 (na dassāmi) 2. why, for what reason? Jāt III 81; V 506. Combined with °ca Vinaya I 114; II 83. °carahi DN II 192. °nu and °nu kho Vinaya II 26, Jāt III 99; IV 339; Cullaniddesa §189, see also evaṁ nu kho. °pana DN II 163. °su Cullaniddesa §189. °hi Jāt IV 339; Dhp I 432. °hi nāma Vinaya I 45; II 105; III 137; IV 300; all with the same meaning; °ci (kathañci) scarcely, with difficulty Thera 456.
-kathā "saying how? how?" i.e. doubt, uncertainty, unsettled mind (cf. kaṅkhā); explained as vicikicchā dukkhe kaṅkhā Cullaniddesa §190; DN II 282; Snp 500, 866, 1063, 1088; Dhp IV 194; as adjective and at end of compound °katha, e.g. vigata° (in phrase tiṇṇa-vicikiccha ... vesārajjappatta) DN I 110 = Vinaya I 12; tiṇṇa° (+ visalla) Snp 17, 86, 367. k.-k.-salla "the arrow of doubt" DN II 283 (vicikicchā + k.); -kathin having doubts, unsettled, uncertain DN II 287; MN 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?"); MN I 108; Iti 49; Snp 534, 635, 868, 1064; in phrases tiṇṇa-vicikiccho viharati akathankathī kosalesu dhammesu DN I 71 = past participle 59, jhāyī anejo a° Dhp 414 (Dhp IV 194) = Snp 638; -kara (adjective) how acting, what doing? k. ahaṁ no Nirayam pateyyaṁ ("τί ποιῶν μακάριος ἔσομαι") Jāt IV 339; Snp 376; Jāt IV 75; V 148; -jīvin leading what kind of life? Snp 181; -dassin holding what views? Snp 848 (see °sīla); -pakāra of what kind Vinaya I 358; Snp 241 (kathappakāra); -paṭipanna going what way, i.e. how acting? DN II 277, 279, 281; -bhāvita how cultivated or practised? SN V 119; -bhūta "how being," of what sort, what like DN II 139, 158; -rūpa of what kind? MN I 218; AN I 249; III 35; Jāt III 525; -vaṇṇa of what appearance, what like? DN II 244; -vidha what sort of? Jāt V 95, 146; as 305; -sameta how constituted? Snp 873; -sīla of what character or conduct? how in his morality? Snp 848 (kathaṁdassī kathaṁsīlo upasanto ti vuccati).
:: Kathana (neuter) [from kath, see katheti] 1. conversing talking Jāt I 299; III 459; VI 340. 2. telling i.e. answering, solving (a question) Jāt V 66 (pañha°). 3. preaching Dhp I 7. 4. reciting, narrating Kaccāyana 130. cf. kathita. — akathana not talking or telling Jāt I 420; VI 424; not speaking from anger Jāt IV 108; Dhp I 440.
-ākāra, in °ṁ karoti to enter into conversation with Jāt VI 413; -samattha able to speak (of the tongue) Jāt III 459; able to talk or converse with (saddhiṁ) Jāt VI 340; -sīla (one) in the habit of talking, garrulous Jāt I 299; a- Jāt I 420.
:: Kathā (feminine) [from kath to tell or talk, see katheti; nearest synonym is lap, cf. vācābhilāpa and sallāpa 1. talk, talking, conversation AN I 130; Peta Vatthu Commentary 39. So in antarā° DN I 179; Snp 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 DN I 7 = 178 = III 36 and passim (e.g. SN V 419: correct suddha° to yuddha°!; AN V 128 = Cullaniddesa §192); referred to at AN III 256; V 185; Jāt I 58; past participle 35. Similarly in gāma° Snp 922; viggāhikā k. AN IV 87; Snp 930. Ten good themes of conversation (kathā-vatthūni) are enumerated at MN III 113 = AN III 117 = IV 357 = V 67; Miln 344; similarly dhammī kathā AN II 51; IV 307; V 192; Snp 325; pavattanī k. AN I 151; yutta kathāyaṁ Snp 826; sammodanīyā k. in salutation formula s°ṁ k°ṁ sāraṇīyaṁ vītisāretvā DN I 52, 108, etc.; AN V 185; Snp 419, past participle 86, 93, 107, 116. 2. speech, sermon, discourse, lecture Vinaya I 203, 290 (°ṁ karoti to discuss); AN 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; AN III 184; IV 186, 209, 213; Dhp 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 Jāt 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 AN III 181; opposite su° AN III 182. — kathaṁ vaḍḍheti "to increase the talk," to dispute sharply Jāt I 404; V 412. °ṁ samuṭṭhāpeti to start a conversation Jāt I 119; IV 73. — At the end of compounds (as adjective) °kathā e.g. chinna° Snp 711; ṭhita° Sumaṅgalavilāsinī I 73; madhura° Jāt III 342; VI 255.
-ābhiññāṇa recollection due to speech Miln 78, 79; -ojja (k°-udya, to vad) a dispute, quarrel Snp 825, 828; -dhamma a topic of conversation Sumaṅgalavilāsinī I 43; -nigghosa the sound of praise, flattery Jāt II 350; -pavatti the course of a conversation Jāt I 119; Dhp I 249; Mahābodhivaṁsa 61; -pābhata subject of a conversation, story Jāt I 252, 364; -bāhulla abundance of talk, loquacity AN IV 87; -magga narrative, account, history Jāt I 2; -rasa the sweetness of (this) speech Miln 345; -vatthu 1. subject of a discourse or discussion, argument MN I 372; II 127, 132. There are ten enumerated at AN IV 352, 357 (see kathā) and at Vism 19 as qualities of akalyāṇa-mitta, referred to at AN V 67, 129; Vism 127; Dhp IV 30. Three are given at DN III 220 = AN I 197. °kusala well up in the subjects of discussion Vimāna Vatthu 354. — 2. Name of the fifth book of the Abhi 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 Jāt I 119; III 278; Dhp I 250; -sampayoga conversational intercourse AN I 197; -sallāpa talk, conversation Vinaya I 77; DN I 89f., 107f.; II 150; MN I 178; AN II 197; V 188; Udāna 40; Jāt II 283; Miln 31; Sumaṅgalavilāsinī I 276 (explained as kathana-paṭikathana); Dhp 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° AN IV 377; Dhp II 179.
:: Kathāpeti causative II of katheti (q.v.).
:: Katheti (verb denominative from kathā, cf. Skt. 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 (AN 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): Jāt I 2; IV 137; Peta Vatthu Commentary 12, 13. 2. to converse with Jāt VI 413; Peta Vatthu Commentary 86 (= āmantayi). 3. to report, to inform Jāt V 460. 4. to recite Dhp I 166. 5. to expound, explain, preach Jāt I 30; Miln 131; Dhp I 88; Cullaniddesa sub voce 6. to speak about (with accusative) Vinaya II 168. 7. to refer to Jāt I 307. 8. to answer or solve (a question) Jāt I 165; V 66. — Caus II kathāpeti to make say Mahāvaṁsa 24, 4 (preterit kathāpayi); Dhp II 35; Paramatthajotikā I 118.
:: Kathika (adjective) (—°) [from kathā, cf. Skt. kathaka] relating, speaking, conversing about, expounding, in compounds citta° Theri 449 (cf. citra-kathin); (a) tiracchāna° AN IV 153; dhamma° Jāt I 148; III 342; IV 2 (°Thera); VI 255 (mahā°); as noun a preacher, speaker, expounder AN 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 Jāt I 148 (dhamma-kathikesu citrakathī); Miln 90, 348 (°seṭṭha best of speakers). See also kathaṁ-kathin.
:: Kathita [past participle of katheti, cf. Skt. kathita] said, spoken, related Jāt II 310; IV 73; V 493. su° well said or told Jāt IV 73. As neuter with instrumental Jāt 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; SN I 3 (°saṅgātiga having overcome how many attachments?), 70; Snp 83, 960, 1018; Paṭisambhidāmagga II 72; Miln 78; Dhp I 7, 188; Peta Vatthu Commentary 74.
:: Katikā (feminine) [to katheti or karoti?] 1. Agreement, contract, pact Vinaya I 153 (Text kātikā), 309; Jāt VI 71; Miln 171, 360. 2. talking, conversation, talk (adhammikā k., cf. kathikā and kathā) Jāt II 449. — katikaṁ karoti to make an arrangement or agreement Vinaya III 104, 220, 230; Jāt I 81; IV 267; Dhp I 91; Vimāna Vatthu 46. In compounds katika°, e.g. °vatta observance of an agreement, °ṁ karoti to be faithful to a pact Dhp I 8; °ṁ bhindati to break an agreement Jāt 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. Skt. katipaya] some, several; a few (in compounds or in plural) Jāt I 230, 487; III 280, 419; IV 125; V 162; Peta Vatthu II 920 (= appake only a few); Dhp I 94 (very few); Peta Vatthu Commentary 46. In singular little, insignificant Vimāna Vatthu 5320 (= appikā feminine). °vāre a few times, a few turns Jāt V 132; VI 52; Peta Vatthu Commentary 135; Mahābodhivaṁsa 3.
:: Katipāhan (adverb) [katipaya + ahan, contracted, see aha2] (for) a few days Vinaya III 14; Jāt 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; Dhp I 344; Peta Vatthu Commentary 13, 161. katipāhaccayena after (the lapse of) a few days Jāt I 245; Dhp I 175; Peta Vatthu Commentary 47.
:: Kativassa (adjective) [kati + vassa] 1. (having) how many years, how old? Jāt V 331. 2. (having had) how many rainy seasons (in the bhikkhu's career) of how many years' seniority? Vinaya I 86; Udāna 59; Miln 28; Dhp I 37.
:: Katividha (adjective) [kati + vidha, for Vedic katidhā] of how many kinds Vism 84.
:: Katta [past participle of kantati2; cf. Skt. 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 Dhp 53; Jāt I 77, 267; V 362. 2. (neuter) that which is to be done, obligation, duty Thera 330; Jāt II 154; V 402; Dhp I 211. — akattabba (adjective) not to be done Jāt III 131; V 147; (neuter) that which ought not to be done Jāt V 402. kattabbākattabba to be done and not to be done Jāt I 387. kattabba-yuttaka 1. (adjective) fit or proper to be done Dhp I 13. — 2. (neuter) duty, obligation Jāt III 9; VI 164; Dhp I 180; (the last) duties towards the deceased Jāt I 431. — cf. kātabba.
:: Kattabbaka (neuter) [from last] task, duty Thera 330.
:: Kattabbatā (feminine) [from kattabba] fitness, duty, that which is to be done Jāt II 179 (iti-°āya because I had to do it thus).
:: Kattar [agent noun from karoti, cf. Skt. 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) AN I 103; II 67; V 347, 350f.; (with genitive) Jāt 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; Miln 25, 296; Abhidhammāvatāra 85f. 2. An author, maker, creator DN I 18 (of Brahmā: issaro, k., nimmātā), 104 (mantānaṁ); AN II 102; Dhp I 111. 3. An officer of a king, the king's messenger Jāt V 220 (= 225); VI 259, 268, 302, 313, 492. Note: At Jāt 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. Skt. kṛtvan (?), in different meaning] °daṇḍa a walking-stick or staff (of an ascetic) Vinaya I 188; II 76 = 208f.; III 160; Jāt I 9; V 132; VI 52, 56, 520; Vism 91, 125, 181. °yaṭṭhi = preceding Jāt II 441; Sumaṅgalavilāsinī I 207; III 140. °ratha an old (?) chariot Jāt III 299. °suppa a winnowing basket Vinaya I 269 = Dhp I 174 (°e pakkhipitvā saṅkāra-kūṭe chaḍḍehi).
:: Kattari and °ī (feminine) [to kantati2] scissors, shears Jāt 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; Jāt I 223.
:: Kattha (adverb) [derivation from interrogative base ka° (kad°), whereas Skt. kutra is derived from base ku°, cf. kuttha] where? where to, whither? Vinaya I 83, 107; II 76; DN I 223; Snp 487, 1036; Jāt III 76; Peta Vatthu II 916; Dhp I 3. — k. nu kho where then, where I wonder? DN I 215f., Peta Vatthu Commentary 22 (with potential) °katthaci(d) (indefinite) anywhere, at some place or other Jāt I 137; V 468; wherever, in whatever place Miln 366; Peta Vatthu Commentary 284; Paramatthajotikā I 247; Jāt III 229; IV 9, 45; as katthacid eva Jāt IV 92; Peta Vatthu Commentary 173. Sometimes doubled katthaci katthaci in whatsoever place Jāt IV 341. — na k. nowhere MN I 424; Miln 77; Vimāna Vatthu 14.
-ṭhita figurative in what condition or state? DN II 241 (corresponds with ettha); Jāt IV 110; -vāsa in what residence? Snp 412; -vāsika residing where? Jāt II 128, 273.
:: Katthati [cf. Skt. katthate, etymology unexplained] to boast Snp 783 (present participle medium akatthamāna). cf. pavikatthita.
:: Katthin (adjective) [from katth] boasting AN V 157 (+ vikatthin).
:: Katthitar (agent noun from katthati] a boaster Snp 930.
:: Katthu (?) a jackal, in °soṇā j. and dogs Jāt VI 538 (for koṭṭhu°).
:: Kattikā (feminine) (and °kattika) [cf. Skt. kṛttikā feminine plural the Pleiades and BHS 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 Jāt 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. Jāt 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; Vism 320, 385; Dhp III 289; °kāma desirous to do Vinaya II 226. °kāmatā desire to do or to perform Vism 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 (Dhp I 268) and sāraka a mat for sitting or lying on, made of the stalks of the screw-pine, Pandanus Furcatus Jāt VI 474; V 97; Sumaṅgalavilāsinī I 137; Dhp II 183.
:: Kaṭa2 another form of kaṭi (hip), only used in compounds:
-aṭṭhika the hip-bone DN II 296 = MN I 58, 89 = MN III 92 (as varia lectio). Note: kaṭiṭṭhika at MN III 92 and as varia lectio at DN II 296; -sāṭaka a loin-cloth Jāt 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; Dhp 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 Thera 462; Jāt IV 322 (= jayaggaha victorious commentary); cf. Morris in JPTS 1887, 159. Also in "ubhayam ettha k." SN IV 351f. — Opposed to kali the unlucky die, in phrase kaliṁ gaṇhāti to have bad luck Jāt 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 Dhp 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; Jāt 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 Thera 934; Miln 9; Dhp 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) Dhp I 379; -matta (bhatta) "only a spoonful of rice" Miln 8; Dhp 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); Vism 264. cf. also karakarā.
:: Kaṭallaka [to kaṭa1] a puppet (pagliaccio), a marionette with some contrivance to make it dance Jāt V 16 (dāru° explained by dārumaya-yanta-rūpaka).
:: Kaṭana (neuter) [from kaṭa, past participle of karoti] an evil deed AN 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. Skt. 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 = AN II 54 = Thera 456 (where ācinanti (?) for ādiy°), 575; Theri 502. Also in compounds °vaḍḍhana Jāt I 146; Udāna 72 = Nettipakaraṇa 174; °vaḍḍhita SN 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") MN I 453 = AN 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° DN II 297 = MN I 58; Miln 197.
:: Kaṭākaṭa see kata I 3.
:: Kaṭeruha a flowering plant Jāt VI 537 (= pupphagaccha). cf. kaseruka.
:: Kaṭerukkha a kind of creeper Jāt 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 Jāt III 225; V 417; Vimāna Vatthu 157; combined with sakkhara at DN I 84 = AN I 9, and in simile at AN I 253. As feminine combined with kaṭṭha at AN I 124 = past participle 30, 36; AN III 6; as masculine in same combination at Vism 261.
:: Kaṭhalaka gravel, potsherd Jāt III 227; Miln 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 Theri 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) Miln 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 = as heard = English hard. cf. also Skt. 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 Jāt I 295 = V 448 (= thaddha-hadaya); adverb °ṁ fiercely, violently Miln 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; Jāt IV 32; Miln 418. In compounds also kaṭa (q.v.).
-thālaka a certain bone on the small of the back Jāt VI 509; -padesa the buttocks Jāt III 37; -pamāṇa (adjective) as far as the waist Jāt VI 593; -pariyosāna the end of the hips, the bottom Jāt II 275; -puthulaka (adjective) with broad hips, having beautiful hips Jāt V 303 (in explanation of soṇī puthulā); -bhāga the waist Jāt 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 Miln 418, Vism 185; -samohita (adjective) fastened or clinging to the waist Jāt 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 Snp 80; Miln 255; Peta Vatthu Commentary 45, 62. a° untilled, unprepared Anāgatavaṁsa 27. su° well-ploughed AN I 229; Miln 255.
:: Kaṭṭha2 (adjective) [Sanskrit kaṣṭa] bad, useless: see kaṭṭhaka2. Only in compounds; perhaps also in pakaṭṭhaka.
-aṅga pithless, sapless, of no value (of trees) Jāt II 163 = Dhp 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 SN I 168 = Snp 462; MN 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) DN I 87, 111, etc. Both singular (collective) and plural as "sticks" DN II 341, especially in phrase kaṭṭhaṁ phāleti to chop sticks Vinaya I 31; Snp page 104; Jāt II 144; Peta Vatthu II 951 (= Peta Vatthu Commentary 135), or k°ṁ pāteti (phāṭeti = phāleti? See pāteti) MN I 21. Frequent also in similes: MN I 241 = II 93 = III 95 (alla k.); MN III 242 = SN II 97 = IV 215 = V 212 (dve k.); AN 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) MN 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 AN IV 41, 45, enumerated last among the seven fires; -atthaṁ for the purpose of fuel, in phrase k. pharati to serve as fuel AN II 95 = SN III 93 = Iti 90 = Jāt I 482; -atthara a mat made of twigs (cf. kaṭasāra) Jāt V 197, also as -attharika (and °kā) Jāt VI 21; Dhp I 135; feminine at Jāt I 9; IV 329; VI 57; -kaliṅgara chips and chaff Dhp III 122 (cf. k.-khaṇḍa); -khaṇḍa a piece of wood, splinter, chip, suggesting something useless, trifling Dhp 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 AN IV 72; Jāt II 327; -phālaka woodcutter Vism 413; -bhatin a woodcutter Dīpavaṁsa XX 28, where given as a nickname of King Tissa; -mañcaka a wooden bed Miln 366; -maya wooden Vinaya I 203; Jāt I 289 = V 435; -rūpa (and °ka) a wooden figure, doll Jāt I 287; -vāha a cartload of firewood SN II 84; -vāhana riding on a faggot Jāt I 136; -vipalāvita drifting wood Jāt I 326; -hatthin a wooden elephant, built by order of King Caṇḍapajjota to decoy King Udena (cf. the horse of Troy) Dhp I 193; -hāraka (feminine °ikā) gathering firewood, an occupation of poor people MN I 79; SN I 180; Jāt I 134; II 412; IV 148; V 417; Miln 331; Vism 120; Vimāna Vatthu 173; -hārin = °hāraka Vinaya III 41; Jāt I 133 (title of Jā number 7. referred to at Dhp I 349).
:: Kaṭṭhaka1 (masculine neuter) [to kaṭṭha3] a kind of reed Dhp 164; Dhp III 156 (= velu-saṅkhāta-kaṭṭha).
:: Kaṭṭhaka2 (masculine plural) [to kaṭṭha2] a kind of fairy DN II 261.
:: Kaṭṭhissa (neuter) [Sanskrit?] a silken coverlet embroidered with gems DN I 7 = Vinaya I 192 = II 163; Sumaṅgalavilāsinī I 87 = Manorathapūraṇi 445.
:: Kaṭuka (adjective) [Sanskrit kaṭu(ka), from °(s)qṷer to cut; cf. Skt. 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. MN I 10 = AN II 143; Jāt VI 115; Theri 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) Jāt III 519; Peta Vatthu I 102, 111; IV 18, 76. — bitter, or perhaps pungent of taste Dhammasaṅgani 291; Miln 65, 112; Jāt III 201. 2. (neuter) pungency, acidity, bitterness DN II 349 = Jāt I 380; Theri 503 (pañca°); Jāt VI 509. — Note: Is k. to be written instead of kadukkha at Vimāna Vatthu 316, where it explains maraṇa? cf. Jāt III 201: tesaṁ taṁ kaṭukaṁ āsi, maraṇaṁ ten'upāgamuṁ.
-udraya causing bitterness or pain Jāt V 241, cf. dukkhudraya Jāt V 119; -odaka a bitter draught Saddhammopāyana 159; -pabhedana (adjective) having a pungent juice exuding from the temples, said of an elephant in rut Dhp 324 (= tikhiṇamada Dhp IV 13); -pphala a kind of perfume made of the berry of an aromatic plant Jāt II 416 = Dhp III 475 (kappūra-k.-ādīni), cf. Skt. kakkolaka. — (adjective) of bitter fruit Jāt II 106 (of the mango); SN I 57 = Jāt III 291 = Dhp 66 (of kamma); Peta Vatthu I 1110 (the same); -bhaṇḍa (singular and plural) spices. There are four enumerated at Jāt III 86: hiṅgujīraka, siṅgiveraka, marica, pipphali; 3 at Vimāna Vatthu 186 (as tikaṭuka, cf. kaṭula): ajamoja, hiṅgujīraka, lasuṇa; Peta Vatthu Commentary 135; Dhp II 131; -bhāva stinginess as 376; -rohiṇī the black hellebore Vinaya I 201 (as medicine); -vipāka (adjective) having a bitter result (of pāpa) Miln 206; comparative °tara SN II 128; -sāsana a harsh command Jāt 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 Vism 470.
:: Kaṭukatta (neuter) pungency, acidity, bitterness Miln 56, 63.
:: Kaṭula (adjective) [Sanskrit kaṭura] containing pungent substances (generally three: tekaṭula) Vinaya I 210 (yāgu), cf. ti-kaṭuka.
:: Kaṭumikā (feminine) [from karoti; see Skt. kṛtrima and kuṭṭima; also kutta and kutti] artificiality, outward help, suggestion, applied to sati Miln 78, 79 (cf. The Questions of King Milinda I 121 note and Mahāvastu I 477).
:: Kaṭuviya (adjective) [kaṭu viya?] impure, defiled, in °kata AN I 280.
:: Kavaca (neuter) [cf. Skt. kavaca] a mail, a coat of mail, armour DN II 107 = Udāna 64 (applied to existence); Thera 614 (of sīla); Jāt IV 92, 296; Miln 199, 257; Vism 73.
-jālikā a mail-coat Miln 199.
:: Kavandha (masculine neuter) [cf. Skt. kavandha and kabandha] 1. the (headless) trunk of the body, endowed with the power of motion Vinaya III 107; cf. SN II 260 (asīsaka°); Miln 292; Dhp I 314. 2. A headless dwarf, whose head has been crushed down into his body Jāt 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); Jāt I 19; Cullaniddesa §235 I d; Vism 28 (°koṇa door corner). 2. dvāra° a doorpost Jāt 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 DN 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 Jāt V 38 (°vana).
:: Kavī , Kavi [Vedic kavi] a poet SN I 38; II 267; Dāṭhāvaṁsa I 10; four classes enumerated at A 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 SN II 267; AN I 72.
:: Kavya [cf. Vedic kavya wise; sacrificer] poetry; ballad, ode (cf. kabba) Jāt VI 213, 216.
-kāra a poet Jāt VI 216.
:: Kaya [from kṛī] purchase, buying AN 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 DN I 5 = AN II 209 = V 205 = past participle 58; DN I 64; SN V 473; Snp 929; Jāt V 243; Khuddas 114; Dhp I 78; Peta Vatthu Commentary 29 (= Paramatthajotikā I 212).
:: Kayati [krī, perhaps connected with kṛ] to buy; infinitive ketuṁ Jāt III 282; cf. kiṇāti.
:: Kayika [from kṛī, cf. BHS krayika Divyāvadāna 505] a buyer, trader, dealer Miln 334.
:: Kayin a buyer Jāt VI 110.
:: Kā1 (indeclinable) interjection imitating the crow's cry: kā kā Jāt 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 DN II 244 = Jāt II 418 (= akakkosa) Snp 476. In the same sense also Mahāvastu I 164.
-ambha (neuter) red crystal Jāt VI 268 (= rattamaṇi); -maya made of crystal, crystalline Vinaya I 190; II 112.
:: Kāca2 [cf. Skt. 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; Jāt 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 = Vism 27.
:: Kācin (adjective) [from kāca1], only negative a° free from quartz, free from grit, flawless Vimāna Vatthu 601 (= niddosa Vimāna Vatthu 253).
:: Kādamba [cf. Skt. kādamba] a kind of goose with grey wings Jāt V 420; Vimāna Vatthu 163.
:: Kādambaka made of Kadamba wood; also °ya for °ka; both at Jāt V 320.
:: Kāja = kāca2, i.e. carrying-pole MN III 148; Jāt I 9; III 325; V 200; Dīpavaṁsa XII 3; Mahāvaṁsa 5, 24; Dhp IV 232.
-koṭi the end of a carrying-pole Jāt I 9; V 200; -hāraka a pingo-bearer Dhp IV 128.
:: Kāka [onomatopoetic, cf. Skt. kāka; for other onomatopoetic relatives see note on gala]] the crow; frequent in similes: SN I 124 = Snp 448; Jāt I 164. Its thievish ways are described at Dhp III 352; said to have ten bad qualities AN V 149; Jāt 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) Snp 201; Peta Vatthu Commentary 198 (= dhaṅka); cf. kākoḷa. — In compounds often used derisively. — feminine kākī Jāt II 39, 150; III 431.
-āmasaka "touching as much as a crow," attribute of a person not enjoying his meals Dhp 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 Dhp II 75; -orava "crow-ca wing," applied to angry and confused words Vinaya I 239, Cariyāpiṭaka IV 82; -olūka crows and owls Jāt II 351; Dhp I 50; Mahābodhivaṁsa 15; -guyha (tall) enough to hide a crow (of young corn, yava) Jāt II 174; cf. The Jataka or Stories of the Buddha's Former Births II 122; -nīḷa a crow's nest Jāt II 365; -paññā "crow-wisdom," i.e. foolishness which leads to ruin through greed Jāt V 255, 258; cf. VI 358; -paṭṭanaka a deserted village, inhabited only by crows Jāt VI 456; -pāda crow's foot or footmark Vism 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) DN I 244; SN II 134 (the same); DN II 89; MN I 435; AN III 27; Jāt 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 Jāt 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 Jāt II 351; as adjective: having a crow's head, applied to a fabulous flying horse DN II 174; cf. Jāt II 129; -sūra a "crow-hero," applied to a shameless, unconscientious fellow Dhp 244; Dhp 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 (Pāḷi Gramar 122) from kath; should it not rather be a denominative from kakaca a saw?] to snore Vinaya IV 355; AN III 299; Jāt I 61, 160 (= ghurughurūpassāsa; cf. Sumaṅgalavilāsinī I 42 ghurū-ghurūpassāsī); I 318; VI 57; Miln 85; Vism 311.
:: Kākaṇa (neuter) [kā (for kad°) + kaṇa = less than a particle] a coin of very small value Saddhammopāyana 514.
:: Kākaṇikā (feminine) = preceding Jāt I 120, 419; VI 346; Sumaṅgalavilāsinī I 212; Dhp I 391; Vimāna Vatthu 77 = Dhp 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 Jāt VI 346.
:: Kākola and Kākoḷa [onomatopoetic Skt. has the same form] a raven, especially in his quality as bird of prey, feeding on carrion (cf. kāka) Jāt III 246 (= vanakāka); V 268, 270 (gijjha k°ā ca ayomukhā ... khādanti naraṁ kibbisakārinaṁ); VI 566.
-gaṇā (plural) flocks of ravens Snp 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 = Skt. 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, Skt. 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 Skt. chāyā = Greek σκιά shadow as against as 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. Skt. 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 = Skt. 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" MN I 246; similarly as kāḷī vā sāmā vā maṅgura-cchavī vā of akalyāṇī, a beautiful woman at DN I 193 = MN 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; SN III 156 = V 44 = AN V 22; -ayasa black (dark) iron (to distinguish it from bronze, Rhys Davids, The Questions of King Milinda II 364; cf. blacksmith > silversmith) Miln 414, 415; -kañjaka a kind of Asuras, Titans DN III 7; Jāt V 187; Peta Vatthu Commentary 272; -kaṇṇī "black-eared," as an unlucky quality. Cariyāpiṭaka III 6, 11; Jāt I 239; IV 189; V 134, 211; VI 347; Dhp I 307; II 26; the vision of the "black-eared" is a bad omen, which spoils the luck of a hunter, e.g. At Dhp III 31 (referring here to the sight of a bhikkhu); as "witch" Peta Vatthu Commentary 272; Dhp III 38, 181; as k.-k. sakuṇa, a bird of ill omen Jāt II 153; -kaṇṇika = preceding; -kabara spotted, freckled Jāt VI 540; -keṣa (adjective) with glossy or shiny hair, by itself (kāḷa-keṣa) rare, e.g. At Jāt 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 Jāt V 155). cf. also siniddha-nīla-mudu-kuñcita-keso Jāt I 89, and sukaṇhakaṇha Jāt V 202.- susukāḷakesa of others than the Buddha: MN II 66. Modern editors and lexicographers see in susu° the Skt. 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 MN I 82 = AN II 22 = Jāt II 57; MN I 163 = AN I 68 = SN I 9, 117; also in Childers' (relying on Burnouf), or even susū k° at SN IV 111; the only passages showing the right reading susu-k° are DN I 115, MN 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) AN 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 AN 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 Jāt VI 539; -loṇa black (dark) salt Vinaya I 202 (Buddhaghosa pakati-loṇa, natural salt); -loha "black metal," iron ore Miln 267; -valli a kind of creeper Vism 36, 183; -sīha a special kind of lion Jāt IV 208; -sutta a black thread or wire, a carpenter's measuring line Jāt II 405; Miln 413; also name of a Hell (Niraya) Jāt 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 Dhp 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 Dhp 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 AN IV 45; past participle 11 (+ samayena samayaṁ); DN 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 Snp 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" DN I 119 = 226; Snp page 111; and in kālaṁ āroceti or ārocāpeti he announces the time (for dinner) DN I 109, 226; Snp 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" AN IV 114; as cattāro kālā, four opportunities AN II 140; yassa kālaṁ maññasi for what you think it is time (to go), i.e. goodbye DN I 106, 189, etc. The 3 times of the cycle of existence are given at Vism 578 as past, present, and future. [BD: always past, future, present] — kāla° (adjective) in (due) time, timely Vism 229 (°maraṇa timely death). — Opposite akāla (It is the) wrong time or inopportune DN I 205; akāla-cārin going (begging) at the improper time Snp 386. akālamegha a cloud arising unexpectedly (at the wrong time) Miln 144. — kāle at the proper time, with vikāle (opposite) Vinaya I 199, 200; Jāt II 133; Snp 386. akāle in the wrong season Vimāna Vatthu 288. kālena in proper time, at the right moment AN II 140; Snp 326, 387 (= yutta kālena Paramatthajotikā II 374); Peta Vatthu I 53 (= ṭhitakālena Peta Vatthu Commentary 26); past participle 50; Iti 42; Paramatthajotikā I 144 (= khaṇena samayena). cf. vikāla. 3. The day, as appointed by fate or kamma, point of time (for death, cf. Vism 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; Snp 343, Dhp I 70; and frequently elsewhere; cf. °kata, °kiriyā. — as death in kālaṁ kaṅkhati to a wait the appointed time SN I 187; Snp 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 Snp 586, 590; in combination petā kāḷakatā "the petas who have fulfilled their (earthly) time Snp 807; Peta Vatthu I 57; I 121. Also as kālaṅkata Peta Vatthu II 79; Vimāna Vatthu 809; Vism 296. -kiriyā death (often combined with maraṇa) MN II 108; AN I 22, 77, 261 (as bhaddikā, cf. AN III 293); IV 320; Snp 694; Peta Vatthu I 1012 (of a Petī who has come to the end of her existence); Dhp II 36; IV 77; -gata = °kata Peta Vatthu Commentary 29, 40; -ññū knowing the proper time for ... (with dative or locative) Snp 325; described at AN IV 113f.; as one of the five qualities of a rājā cakkavattī (viz. atthaññū, dhamma°, matta°, k°, parisa°) AN III 148; one of the seven qualities of a sappurisa, a good man (= preceding + atta°, puggala°) DN III 252, 283; as quality of the Tathāgata DN III 134 = Cullaniddesa §276; past participle 50; -ññutā noun abstract to preceding AN II 101; °(p)pavedana announcement of death (°time) Thera 563 = Jāt I 118 = Vism 389 = Dhp I 248; -bhojana in a° eating at the improper time SN V 470; -vādin speaking at the proper time, in formula kāla° bhūta° attha° dhamma° vinaya° under sīla No. 7: DN I 4; III 175; Sumaṅgalavilāsinī I 76; AN II 22, 209; past participle 58; -vipassin considering the right moment, taking the opportunity Iti 41; -sataṁ (°sahassaṁ, etc.) a hundred (thousand, etc.) times Vism 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 SN I 117 = Cullaniddesa §645; usually negative akālika 1. not delayed, immediate, in this world, combined with sandiṭṭhika SN 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 Miln 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 AN 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) DN I 110 = AN IV 186 = 210 = 213; vicita° (of rice) "with the black grains removed" DN I 105; AN IV 231; Miln 16; vigata° (same) AN III 49. — a black spot (of hair) Jāt V 197 (= kaṇha-r-iva). — Figurative of character Dhp 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 Dhp 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 AN 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 Vism 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. Vism 141 (kām-ogha, °āsava, °upādāna). Similarly at DN 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, AN I 68; cf. MN 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: SN V 409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kāmūpapatti, Iti (4): api dibbesu kāmesu ratiṁ so nādhigacchati Dhp 187; rāgaṁ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Snp 361, see also Iti 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; Iti 63, etc. itthi-kāmehi paricāreti "he enjoys himself with the charms of woman" SN IV 343. Kāmesu brahmacariyavā practising chastity Snp 1041. — Kāmatthā for sexual amusement AN 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" Dhp 218; cf. Theri 12; — tasmā jantu sadā sato kāmāni parivajjaye Snp 771; — yo kāme parivajjeti Snp 768 = Nettipakaraṇa 69. — nikkhamma gharā panujja kāme Snp 359; — ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsava-k-khayaṁ AN III 69. — Kāmānaṁ pariññaṁ paññāpeti Gotamo MN I 84; cf. AN V 64; kāme pajahati: SN I 12 = 31; Snp 704; kāmānaṁ vi-p-pahāna SN I 47; — ye kāme hitvā agihā caranti Snp 464; — kāmā nirujjhanti (through jhāna) AN IV 410; kāme panudati Dhp 383 = SN I 15 (context broken), cf. kāmasukhaṁ analaṅkaritvā Snp 59; — kāmesu anapekkhin Snp 166 = SN I 16 (abbreviation); SN II 281; Snp 857; — cf. rāgaṁ vinayetha ... Snp 361. vivicc'eva kāmehi, aloof from sensuous joys is the prescription for all jhāna-exercise. Applications of these expressions: kāmesu palāḷita AN III 5; kāmesu mucchita SN I 74; kāmālaye asatta SN I 33; kāmesu kathaṁ nameyya SN I 117; kāmesu anikīḷitāvin SN I 9 (cf. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Snp 823 (gadhitā Mahāniddesa I); — kāmesu asaññata Snp 243; — yo na lippati kāmesu tam ahaṁ brūmi brāhmaṇaṁ Dhp 401; — muni santivādo agiddho kāme ca loke ca anūpalitto Snp 845; kāmesu giddha DN III 107; Snp 774; kāmesu gedhaṁ āpajjati SN I 73; — na so rajjati kāmesu Snp 161; — kāmānaṁ vasam upāgamum Snp 315 (= kāmānaṁ āsattataṁ pāpuniṁsu Paramatthajotikā II 325); kāme parivajjeti Snp 768, kāme anugijjhati Snp 769. Character of kāmā. The pleasures of the senses are evanescent, transient (sabbe kāmā aniccā, etc. AN 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) SN I 9, 117; aniccā (transitory) SN I 22; kāmā citrā madhurā "pleasures are manifold and sweet" (i.e. tasty) Snp 50; but also appassādā bahudukkhā bahupāyāsā: quotation MN I 91; see Cullaniddesa §71. Another passage with various descriptions and comparisons of kāma, beginning with appassādā dukkhā kāmā is found at Jāt IV 118. °atittaṁ yeva kāmesu antako kurute vasaṁ Dhp 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" Dhp 186; cf. MN 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" Dhp 215. — Kāmānam adhivacanāni, attributes of kāma are: bhaya, dukkha, roga, gaṇḍa, salla, saṅga, paṅka, gabbha AN IV 289; Cullaniddesa page 62 on Snp 51; same, except salla and gabbha: AN III 310. The misery of such pleasures is painted in vivid colours in the Buddha's discourse on pains of pleasures MN 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) MN I 85f. = Cullaniddesa §199, quotation Paramatthajotikā II 114 (on Snp 61); as one of the five anupubbikathās: k° ādīnavaṁ okāraṁ saṅkilesaṁ AN IV 186, 209, 439; — they are the leaders in the army of Māra: kāmā te paṭhamā senā Snp 436; — yo evamvādī ... n'atthi kāmesu doso ti so kāmesu pātavyataṁ āpajjati AN I 266 = MN 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; MN I 130; AN III 97 (where aṭṭhi-saṅkhala); Cullaniddesa §71 (leaving out No. 10). Out of this list are taken single quotations of No. 4 at DN III 283; AN IV 224 = V 175; No. 5 at Dhp III 240; No. 8 at MN I 144; No. 9 at SN I 128 = Theri 58 and 141 (with khandhānaṁ for khandhāsaṁ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Theri 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 SN I 227; Jāt I 203; Peta Vatthu Commentary 63, 113, 176; yena kāmaṁ wherever he likes, just as he pleases AN IV 194; Vimāna Vatthu I 11 (= icchānurūpaṁ Vimāna Vatthu 11) (b) willingly, gladly, let it be that, usually with imperative SN I 222; Jāt I 233; III 147; IV 273; Vimāna Vatthu 95; kāmaṁ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in Jā) sarīre upasussatu maṁsa-lohitaṁ "willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body" MN I 481; AN I 50; SN II 28; Jāt I 71, 110; kāmasā (instrumental) in same sense Jāt IV 320; VI 181; kāmena (instrumental) the same Jāt V 222, 226; kāmā for the love of, longing after (often with hi) Jāt III 466; IV 285, 365; V 294; VI 563, 589; cf. Mahāvaṁsa 3, 18, 467. akāmā unwillingly DN I 94; Jāt VI 506; involuntarily Jāt V 237. °kāma (adjective) desiring, striving after, fond of, pursuing, in kāma-kāma pleasure-loving Snp 239 (kāme kāmayanto Paramatthajotikā II 284); Dhp 83 (cf. on this passage Morris, JPTS 1893, 39-41); same explained as preceding at Dhp II 156; Theri 506. — attha kāma well-wishing, desirous of good, benevolent Jāt I 241; V 504 (anukampakā + k.); so read for atta kāmarūpā, MN I 205, III,155, cf. SN I 44 with ibid. 75; AN II 21; Peta Vatthu IV 351; Vimāna Vatthu 11 (in quotation); Peta Vatthu Commentary 25, 112; māna kāma proud SN I 4; lābha kāma fond of taking; grasping, selfish AN II 240; dūsetu° desiring to molest Vinaya IV 212; dhamma° Snp 92; pasaṁsa° Snp 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 Jāt V 295. — akāma 1. not desiring, i.e. unwilling: MN II 181; mayhaṁ ￼ akāmāya against my wish (= mama anicchantiyā) Peta Vatthu II 107, Jāt V 121, 183, etc. 2. without desire, desireless, passionless Snp 445. — nikkāma same Snp 1131.
-agga (neuter) the greatest pleasure, intense enjoyment MN II 43; Vimāna Vatthu 163 (= Vimāna Vatthu 79, attributed to the Paranimmita-vasavattino-devā); -aggi the fire of passion Jāt V 487; -ajjhosāna (neuter) attachment to lust and desire, No. ten in kāma-c-chanda series (see above); -ādhikaraṇa having its cause in desire MN I 85; SN I 74; -ādhimutta, bent upon the enjoyment of sensual pleasures AN III 168; Jāt VI 159; -ānusārin pursuing worldly pleasures Jāt II 117; -andha blinded by passion Udāna 76 = Thera 297; -ābhibhū overcoming passions, epithet of the Buddha DN 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 DN I 34 (of the soul, explained Sumaṅgalavilāsinī 120: cha k.-devapariyāpanna); Jāt I 47; Dhammasaṅgani 1, 431; Paṭisambhidāmagga 1, 84, 85, 101; Vibhaṅga 324; Vism 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 Jāt I 47; V 5; VI 99; Vism 392; or of the kāmāvacara-devaloka Jāt VI 586, -bhūmi and °loka the plane or world of kāma Paṭisambhidāmagga I 83; Jāt VI 99; see also avacara; -āvacaraka belonging to the realm of kāma Jāt 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 Jāt III 170; -ārāma pleasure-loving AN IV 438 (gihī k.-bhogī, °ratā, °sammuditā); °ālaya, the abode of sensual pleasure (i.e. kāma-loka) SN I 33 = Snp 177; Snp 306; -āvaṭṭa the whirlpool of sensuality Jāt 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 Iti 49; Vibhaṅga 364; cf. DN I 84; II 81; III 216; MN I 7; -itthi a pleasure-woman, a concubine Vinaya I 36; Jāt 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° DN III 230; MN I 51; Vibhaṅga 136, 375; Vism 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 DN III 218; Iti 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" DN I 245 = MN I 85; 504; DN II 265; MN III 267; Vimāna Vatthu 127; -esanā the craving for pleasure. There are three esanās: kāma°, bhava°, brahmacariya° DN III 216 270; AN II 42; Vibhaṅga 366; Iti 48; SN V 54; -ogha the flood of sensual desires AN III 69; DN III 230, 276; Vibhaṅga 375; Vism 141; as 166; Cullaniddesa §178 (viz. kām°, bhav°, diṭṭh°, avijj°); -kaṇṭaka the sting of lust Udāna 27; -kara the fulfilment of one's desires Jāt V 370 (= kāmakiriyā) -karaṇīya in yathā° pāpimato the puppet of the wicked (literally one with whom one can do as one likes) MN I 173; Iti 56; -kalala the mud of passions Jāt III 293; -kāra the fulfilment of desires Snp 351 = Thera 1271; -kārin acting according to one's own inclination Thera 971; or acting willingly Sumaṅgalavilāsinī I 71; -koṭṭhāsa a constituent of sensual pleasure (= kāmaguṇa) Jāt III 382; V 149; Sumaṅgalavilāsinī I 121; Peta Vatthu Commentary 205; -kopa the fury of passion Thera 671; -gavesin, pleasure-seeking Dhp 99 = Thera 992; -gijjha Jāt I 210 and -giddha greedy for pleasure, craving for love Jāt III 432; V 256; VI 245; -giddhimā, same Jāt 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. AN III 411; DN 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 SN I 5; MN I 505; AN III 40, IV 118; in various other connections SN 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) SN V 409; AN V 272, but the same passage with "dibbehi pañcahi k°-guṇehi samappita ..." also refers to earthly pleasures, e.g. SN I 79, 80 (of kings); V 342 (of a Cakkavatti); AN II 125; IV 55, 239; V 203; of the soul DN I 36; Vibhaṅga 379; other passages simply quoting k.-g. as worldly pleasures are e.g. SN I 16 = Snp 171; SN I 92; IV 196. 326; AN III 69 (itthirūpasmiṁ); DN 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 MN I 85 = Cullaniddesa sub voce; MN I 454; II 42; III 114; quoted at MN I 92; AN III 411; IV 415, 430, 449, 458. Other expressions voicing the same view are: gedho pañcannaṁ k°-guṇānaṁ adhivacanaṁ AN III 312f.; asisūnā ... adhivac° MN I 144; nivāpo ... adhivac° MN I 155; sāvaṭṭo ... adhivac° Iti 114. In connection with rata and giddha Peta Vatthu Commentary 3; pahīna MN III 295; gathita and mucchita MN I 173; mā te kāmaguṇe bha massu cittaṁ "Let not thy heart roam in the fivefold pleasures" Dhp 371; cittassa vossaggo Vibhaṅga 370; asantuṭṭha Vibhaṅga 350. See also Snp 50, 51, 171, 284, 337; -guṇika consisting of fivefold desire, applied to rāga SN II 99; Jāt IV 220; as 371; -gedha a craving for pleasure SN I 100; Therīgāthā Commentary 225; -cāgin he who has abandoned lusts Snp 719; -citta impure thought Jāt II 214; -chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (pañca nīvaraṇāni) DN I 156, 246; III 234, 278; AN I 231; IV 457; AN I 134 = Snp 1106; SN 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 AN 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 AN II 10) at MN I 241; — as four in order: 1, 5, 9, 7 at SN IV 188; — as six nīvaraṇas (5 + avijjā) at Dhammasaṅgani 1170, 1486. See also DN I 246; III 234, 269; Paṭisambhidāmagga I 103, 108; II 22, 26, 44, 169; Vism 141; Saddhammopāyana 459; -jāla the net of desires Thera 355; -taṇhā thirst after sensual pleasures; the first of the three taṇhās, viz. kāma°, bhava°, vibhava° DN III 216, 275; Iti 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 MN I 504. See also DN II 308; SN I 131; AN II 11; Theri 140; Jāt II 311; V 451; Miln 318; -da granting desires, bestowing objects of pleasure and delight; especially of yakkhas and of Vessantara (cf. the good fairy) Jāt VI 498, 525; Mahāvaṁsa 19, 9; as sabba° Peta Vatthu II 138; -dada = preceding Peta Vatthu II 918; Peta Vatthu Commentary 112; Jāt VI 508; of a stone Miln 243, 252; of Nibbāna Miln 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 Jāt IV 118; -duha granting wishes, like a cow giving milk Jāt V 33; VI 214;f. °duhā the cow of plenty Jāt 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 SN II 151; Thera 181; also 2. sensual pleasures, desires, of which there are six dhātus, viz. kāma°, vyāpāda°, vihiṁsā°, nekkhamma°, avyāpāda°, avihiṁsā°, Vibhaṅga 86; Nettipakaraṇa 97; DN III 215 = Vibhaṅga 363 (as the first three = a kusala-dhātus); Vibhaṅga 404. See also DN III 275; Thera 378; Jāt V 454; Vism 486 (cf. Vbh 86); -nandī sensual delight (cf. °chanda) AN II 11; Dhammasaṅgani 1114, etc; -nidānaṁ accusative adverb as the consequence of passion, through passion, MN I 85, etc. (in kāmaguṇā passage); -nissaraṇa deliverance from passion, the extinction of passion Iti 61 (as three nissaraṇīyā dhātuyo), cf. AN III 245; -nissita depending on craving Miln 11; -nīta led by desire Jāt II 214, 215; -paṅka the mire of lusts Snp 945; Theri 354; Jāt V 186, 256; VI 230, 505; Mahābodhivaṁsa 3; -paṭisandhi-sukhin finding happiness in the association with desire MN III 230; -pariḷāha the flame or the fever of passion MN I 242, 508; SN IV 188; AN I 68 (pariḍayhati, khajjati, etc.); AN II 11; Vinaya III 20; Cullaniddesa §374 (combined with °palibodha); Dhp II 2; see also kāma-c-chanda passage; -pāla the guardian of wishes, i.e. benefactor Jāt V 221; -pipāsā thirst for sensuality MN I 242; AN II 11, and under k°-chanda; -bandha Udāna 93, and -bandhana the bonds of desire Jāt 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 AN I 223. It is the first form of the 3 bhavas, viz. kāma°, rūpa°, arūpa° Vinaya I 36; DN III 216; AN IV 402; Vism 572. Emancipation from this existence is the first condition to the attainment of Arahantship: kāmabhave asatta akiñcana Snp 176, 1059, 1091 (explanation Paramatthajotikā II 215: tividhe bhave alaggana); Abhidhammāvatāra 61. °parikkhīṇa one who has overcome the desire-existence Dhp 415 = Snp 639; -bhoga enjoyment of sensual pleasures, gratification of desires SN I 74 (sāratta-°esu giddhā kāmesu mucchitā); Theri 464; Iti 94 (-°esu paṇḍito who discriminates in worldly pleasures); Jāt II 65; -bhogin enjoying the pleasures of the senses Vinaya I 203, 287; II 136, 149; DN III 124, 125; Miln 243, 350, as especially of the kāmūpapatti-beings Iti 94; as ten kinds AN V 177; as bringing evil, being blameworthy SN I 78; cf. AN IV 281, 438; SN IV 333f.; AN III 351; Theri 486; Jāt III 154. ye keci kāmesu asaññatā janā avītarāgā idha k.-bhogino (etc.) AN II 6, Cariyāpiṭaka II 17. kāmabhogī kāmārāmo kāmarato kāma-sammudito AN IV 439; °—°seyyā sleeping at ease, way of lying down, the second of the four ways of sleeping (kāmabhogīseyyā vāmena passena) AN II 244; -bhojin = °bhogin Udāna 65; -magga the path of sensuous pleasures Jāt V 67; -matta intoxicated with sensuous pleasures Jāt VI 231; -mucchā sensual stupor or languor SN IV 189; AN 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) AN II 10; only the first two at Iti 95; cf. DN III 230, 276; SN V 59; as 166; -rata delighting in pleasures Jāt V 255; -rati amorous enjoyment (as arati) Theri 58 and 141; Jāt I 211; III 396; IV 107; -n'atthi nissaraṇaṁ loke kiṁ vivekena kāhasi bhuñjassu k.-ratiyo māhu pacchānutāpinī SN I 128. mā pamādam anuyuñjetha, mā kāmaratisanthavaṁ appamatto hi jhāyanto pappoti paramaṁ sukhan SN I 25 = Dhp 27 = Thera 884; -rasa the taste of love Jāt II 329; III 170; V 451; -rāga sensual passion, lust. This term embraces the kāmaguṇā and the three rāgas: Dhammasaṅgani 1131, 1460; Nettipakaraṇa 28; MN I 433f.; DN III 254, 282; SN I 22 = AN III 411; SN I 13, 53; III 155; Theri 68, 77; Peta Vatthu Commentary 6; see also k.-chanda passage. Relinquishing this desire befits the saint: Snp 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 DN I 91 (= Sumaṅgalavilāsinī I 257 yadicchaka-bhāṇin); -lābha the grasping of pleasures, in °abhijappin AN III 353; -loka the world of pleasures = kāmāvacara, q.v. Saddhammopāyana 233, 261; -vaṇṇin assuming any form at will, Protean Jāt II 255 = III 409 = Vimāna Vatthu 33191; Jāt V 157; Vimāna Vatthu 163; Vimāna Vatthu 80, 143, 146; -vasika under the influence of passions Jāt II 215; -vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (kāma° vyāpāda° vihiṁsā°) DN III 215, 226; MN I 114; AN I 68; Jāt I 63; III 18, 375; IV 490; VI 29; Iti 82, 115; Vibhaṅga 362; Miln 310; -vega the impulse of lust Jāt VI 268; -sagga the heaven of sensuous beings, there are six q.v. under sagga Jāt 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 AN III 145, 259; DN III 215; -saṅga attachment to passion Udāna 75; -saññā lustful idea or thought; one of the three a kusala-saññās (as vitakka) DN I 182; III 215; MN II 262; SN I 126; Vibhaṅga 363; Thera 1039; virata k° āya SN I 53 = Snp 175; -saṁyojana the obstacle or hindrance formed by pleasures; °ātiga especially of Arahant, free of the fetters of lust AN III 373 (+ kāmarāgaṁ virājetvā); -sineha love of pleasures Dhammasaṅgani 1097 (also as °sneha MN I 241; SN IV 188; AN 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 AN IV 415; SN IV 225; varying with ... somanassaṁ ayaṁ kāmānaṁ assādo MN I 85, 92, etc. — as kāma° and nekkhamma° AN I 80; as renounced by the saint: anapekkhino k°ṁ pahāya Dhp 346 = SN I 77; MN III 230; Snp 59 (see Cullaniddesa sub voce). See also SN IV 208; MN II 43; Theri 483; Vimāna Vatthu 617; Jāt II 140; III 396; V 428; kāma-sukhallikānuyoga attachment to worldly enjoyment SN IV 330; V 421; Vinaya I 10; DN III 113; Nettipakaraṇa 110; Vism 5, 32; -sutta name of the first sutta of the aṭṭhakavagga of Suttanipāta; -seṭṭhā (plural) a class of devas DN II 258; -sevanā pursuit of, indulgence in, sensuous pleasure Jāt II 180; III 464; -sevin adjective to preceding Jāt IV 118; -hetu having craving as a cause: in ādīnava-section, following on kāmaguṇā MN I 86, etc., of wealth SN I 74; -hetuka caused by passion Theri 355 = Therīgāthā Commentary 243; Jāt V 220, 225.
:: Kāmaka (adjective) [from kāma] only in negative a kāmaka unwilling, undesirous DN I 115; MN I 163; Vinaya III 13; Jāt IV 31; cf. kāmuka.
:: Kāmaṇḍaluka (adjective) having akamaṇḍalu (q.v.) SN IV 312 cf. AN V 263.
:: Kāmatā (feminine) [abstract from kāma] desire, longing, with noun: viveka° ... to be alone Peta Vatthu Commentary 43; anattha° Jāt IV 14; with infinitive Peta Vatthu Commentary 65 (gahetu°); Jāt III 362 (vināsetu°); Mahāvaṁsa 5, 260; Dhp I 91.
:: Kāmeti [denominative from kāma] to desire, to crave, 1. to crave for any object of pleasure: Thera 93; Jāt III 154; IV 167; V 480; 2. to desire a woman, to be in love with DN I 241; MN II 40; Jāt 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 Jāt V 156 (= kamaṇīya); present participle (kāmaṁ) kāmayamānassa Snp 766 (= icchamānassa, etc., Mahāniddesa I); Jāt 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" AN II 62 = Iti 112; Thera 242; Jāt 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 Snp 986. — akāmakāmin passionless, dispassionate Snp 1096, synonym of vītataṇhā without desire (cf. Cullaniddesa §4).
:: Kāmuka (adjective/noun) [cf. Skt. kāmuka] desiring, loving, fond of; a sweetheart, lover Jāt V 306; Mahābodhivaṁsa 3.
:: Kānana (neuter) [cf. Skt. kānana] a glade in the forest, a grove, wood Snp 1134 (= Cullaniddesa sub voce vanasaṇḍa); Theri 254 (= Therīgāthā Commentary 210 upavana); Jāt VI 557; Saddhammopāyana 574.
:: Kānāmā feminine of konāma of what name? what is her (or your) name? Vinaya II 272, 273; Jāt VI 338.
:: Kāṇa (adjective) [cf. Skt. kāṇa] blind, usually of one eye, occasionally of both (see Puggalapaññatti 227) SN I 94; Vinaya II 90 = AN I 107 = II 85 = past participle 51 (in explanation of tamaparāyaṇa purisa); Theri 438; Jāt I 222 (one-eyed); VI 74 (of both eyes); Dhp 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 Theri 500 (= Therīgāthā Commentary 290); Miln 204; as 60; cf. MN III 169 = SN V 455.
:: Kāpilanī patron feminine of Kapila; the lady of the Kapila clan Theri 65 varia lectio
:: Kāpilavatthava (adjective) of or from Kapilavatthu, belonging to K. DN II 165, 256; SN IV 182.
:: Kāpotaka (adjective) [from ka pota] pigeon-coloured, grey, of a dull white, said of the bones of a skeleton DN I 55; Dhp 149 (= Dhp III 112).
:: Kāpotikā (feminine) [of doubtful origin, from kapota, but probably popular etymology, one may compare Skt. 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. Jāt I 360 (surā).
:: Kāpurisa [kad + purisa] a low, vile, contemptible man, a wretch Vinaya II 188; DN III 279; SN I 91, 154; II 241; V 204; Thera 124, 495; Jāt II 42; VI 437; Peta Vatthu II 930 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 125 = lāmaka°); sometimes denoting one who has not entered the Path AN III 24; Theri 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 Jāt 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 DN 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 AN 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 Miln 331.
:: Kāraka ￼ (usually —°) the doer (of): Vinaya II 221 (capu-capu°); sāsana° he who does according to (my) advice Snp 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 SN I 103; Theri 413 (= Therīgāthā Commentary 267).
-agga-kārikā first test, sample Vinaya III 80.
:: Kāraṇa (neuter) [in meaning 1 represented in later Skt. by kāraṇāf., in meaning 2 = Skt. 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: MN 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 Dhp III 70 these punishments are comprehended under the term dasa-dukkhakāraṇāni (the ten punishments in misery); the meaning "punishment" also at Jāt IV 87 (tantarajjukaṁ k°ṁ katvā), whereas at Jāt VI 416 k. is directly paraphrased by "maraṇa," as much as "killing." Often spelled karaṇa, q.v.; the spelling kāraṇā (as feminine) at Miln 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?" AN V 324; as pañca-vidha-bandhana K° AN 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 Dhp I 385. cf. also kāraṇaṁ karoti to try MN I 444. (c) a trick (i.e. a duty imposed by a higher authority through training) Jāt II 325 (ānañja°); Miln 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 Miln 150; Dhp 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 Snp 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° AN IV 169 (chaff); samaṇa° ibid. — In passage kāraṇḍavaṁ niddhamatha, kṣambuṁ apakassatha AN IV 172 = Snp 281 = Miln 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. Skt. 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° SN II 257 however used simply in the sense of making: arrow-maker, fletcher. Perhaps the reading should be °kāraka.
:: Kārā (feminine) [cf. Skt. kārā] confinement, captivity, jail, in °bhedaka cora a thief who has broken out of jail Vinaya I 75.
:: Kārāpaka [from kārāpeti] a schemer, inventor Jāt VI 333.
:: Kārāpaṇa see kāreti.
:: Kārāpita [past participle of kārāpeti, causative of karoti] made to do Jāt VI 374.
:: Kāreti (causative of karoti), to construct, to build, etc.; past participle kārita; derivation — kārāpaṇa the construction of (vihāra°) Dhp 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" DN III 135, Snp 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 Iti 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) SN II 199; AN III 189; Vism 300; Peta Vatthu Commentary 75; Saddhammopāyana 509.
:: Kāruññatā (feminine) compassionateness SN I 138.
:: Kāsa1 [cf. Skt. kāśa] a kind of reed, Saccharum spontaneum SN III 137.
:: Kāsa2 [cf. Skt. kāsa] cough; in list of diseases under ābādhā AN V 110 = Cullaniddesa §3041.
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Image courtesy of Bhikkhu Subhuti, from his American Monk website.
:: Kāsāvaka [from kāsāva] a yellow robe Dhp II 86.
:: Kāsāviya [from kāsāva] one who is dressed in yellow, especially of the royal executioner (cf. kāsāya-vattha) Jāt IV 447 (= cora-ghātaka commentary).
:: Kāsāya and Kāsāva (adjective) [Sanskrit kāṣāya from the Pāḷi; kāsāya probably from Skt. 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" DN I 60, 61, 63, 115; MN II 67; AN I 107; II 208; IV 118, 274, 280; past participle 57; Cullaniddesa §172. °vattha (adjective) with yellow robes Snp 64; cf. °nivattha Jāt III 179 (dressed in yellow, of the executioner: see Fick, Soziale Gliederung page 104 and cf. kāsāya-nivāsana Jāt III 41; kāsāviya Jāt IV 447); Peta Vatthu Commentary 20; °vāsin dressed in yellow Snp 487. 2. Kāsāva (vattha) the yellow robe (never in above formula) Vinaya I 287; SN IV 190 = V 53 = 301; Dhp 9, 10 = Thera 969, 970 = Jāt II 198 = V 50; Miln 11. °kaṇṭhā (plural) the "yellow necks" those whose necks are dressed in yellow Dhp 307 (= Dhp III 480) = Iti 43; °pajjota glittering with yellow robes Vibhaṅga 247; Miln 19.
:: Kāsika (adjective) [cf. Skt. 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; Jāt VI 49 (where to be read kāsik'uttama for kāsi-kuttama). °vattha Benares muslin AN I 248; III 50; past participle 34; Miln 2; Dhp I 417; Vism 115.
:: Kāsu [cf. Skt. karṣū, from kṛś] a hole; only in compound aṅgārakāsu a cinderhole, a fire-pit, usually understood as a pit of glowing cinders Jāt I 232. Mostly found in similes, e.g. SN IV 56, 188; Snp 396; Saddhammopāyana 208; and in kāmā aṅgārakās'ūpamā metaphor AN IV 224 = V 175; see also kāma.
:: Kātabba (adjective/noun) (gerund of karoti) that which ought to, can or must be done (see karoti) Jāt 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. Jāt IV 253; V 364. See also kattu° in same combinations
:: Kātuye is Vedic infinitive of karoti Theri 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. Skt. kāvya] 1. poetry, the making of poems, poetry as business, one of the forbidden occupations DN I 11 (= Sumaṅgalavilāsinī I 95 kabba-karaṇa) 2. poetry, song, poem (of suttanta) AN I 72 = III 107.
-matta intoxicated with poetry, musing dreaming SN I 110, 196.
:: Kāya derivation probably from ci, cinoti to heap up, cf. nikāya heaping up, accumulation or collection; Skt. kāya] group, heap, collection, aggregate, body. Definitions and synonyms. — Paramatthajotikā II 31 gives the following synonyms and similes of kāya: kuṭī, guhā (Snp 772), deha, sandeha (Dhp 148 = Thera 20), nāvā (Dhp 369), ratha (SN IV 292), dhaja, vammīka (MN I 144), kuṭikā (Thera 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: SN I 27; Peta Vatthu Commentary 10; to sarīra Paramatthajotikā I 38; Peta Vatthu Commentary 63, to nikāya (deva°) DN 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 SN IV 191; V 170; Vimāna Vatthu 78; — bala° a great crowd Snp page 105; Dhp I 193, 398. 2. group or division: satta kāyā akaṭā, etc. (seven eternal groups or principles) DN I 56 = MN I 517 = SN III 211 (in Pakudha Kaccāyana's theory); with reference to groups of sensations or sense-organs, as vedanā-kāya, saññā°, viññāṇa°, phassa°, etc. SN III 60, 61; DN III 243, 244; taṇhā° 244; applied to hatthi°, ratha°, patti°, groups of elephants, carriages or soldiers SN I 72. — a good idea of the extensive meaning of kāya may be gathered from the classification of the seven kāyas at Jāt 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° AN I 143; DN III 7; Ābhassara° ("world of radiance") DN I 17 = III 29, 84; deva° SN I 27, 30; DN III 264 (°nikāya); dibbā kāyā AN I 143; Tāvatiṁsa° DN 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 (DN 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. DN II 293, 294; III 104, 141; AN III 323 = V 109; SN IV 111 = V 278; Vibhaṅga 193, 194; Nettipakaraṇa 83, 123; with slight variation: kāye asubhānupassī ... AN III 142f.; V 109 (under asubha-saññā); Iti 81; cf. kāye aniccānupassī SN 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 DN I 55 = SN III 207; SN II 94; IV 194; V 282, 370; DN I 76, 209; MN I 144, 500; II 17; AN IV 386 = SN IV 83. (b) Various qualities and functions of the material body. As trunk of the body (opposed to pakkhā and sīsa) SN II 231; also at Peta Vatthu I 83; as depending on nourishment (āhāra-ṭṭhitika, etc.) SN V 64; AN II 145 (with taṇhā, māna, methuna); as needing attention: see °parihārika. As saviññāṇaka, having consciousness AN IV 53 = SN II 252 = III 80, 103, 136, 169; cf. āyu usmā ca viññānaṁ yadā kāyaṁ jahant'imaṁ SN III 143. As in need of breathing assāsa-passāsa SN 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" (DN I 20; III 32); in other connection Peta Vatthu Commentary 43; see also kilanta. kāyo kilanto DN III 255f.; = AN IV 332; SN V 317; MN I 116; jiṇṇassa me ... kāyo na paleti Snp 1144; ātura-kāyo SN III 1 (cittaṁ anāturaṁ); paripuṇṇa-k° suruci sujāto, etc., with a perfect body (of the Buddha) Snp 548 = Thera 818; cf. mahā-k° (of brahmins) Snp 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 ... Snp 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) DN III 84 (DB 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 SN IV 211 (and vayānupassī, nirodhānupassī), so also asubhānupassī Iti 81; kāyañ ca bhindantaṁ ñatvā Iti 69; evaṁdhammo (i.e. a heap of changing elements) AN III 324; aciraṁvat'ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ Dhp 41. pittaṁ semhañ ca vamati kāyamhā Snp 198. As bahu-dukkho bahu-ādīnavo AN V 109; as anicca dukkha, etc. MN I 500; II 17; kāyena aṭṭiyamānā ha rayamānā SN IV 62; V 320; dissati imassa kāyassa ācayo pi apacayo pi ādānam pi nikkhepanam pi SN II 94. — This body is eaten by crows and vultures after its death: SN V 370. Represented as pūti° foul SN I 131; III 120. — Buddhaghosa at Vism 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) SN IV 83 = AN IV 386; a city (nagara) SN IV 194; a cart (ratha) SN IV 292; an anthill (vammīka) MN 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" Dhp 46; kumbh'ūpamaṁ kāyaṁ imaṁ viditvā nagar'ūpamaṁ cittaṁ idaṁ ṭhapetvā Dhp 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. DN I 82, 107, 143, 162, 245, 247, 252; III 96, 97, 146, 181, 235; MN I 22; SN I 94; III 241; Dhp 140; Iti 12, 14; Jāt 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 DN I 245; kāyena phoṭṭhabbaṁ phusitvā DN III 226, 250, 269; MN I 33; II 42; SN IV 104, 112; kāyena phusitvā AN V 11; kāyo c'eva phoṭṭhabbā ca DN 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" DN I 73f. = MN I 277; AN 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 DN III 241, 288; SN IV 351; MN I 37; AN 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 AN 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 MN I 500; ajjhattañ ca bahiddha ca kāye chandaṁ virājaye Snp 203; kāye avigata-rāgo hoti (kāme, rūpe) DN III 238 = AN III 249; madhurakajāto viya kāyo SN III 106; AN 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 SN I 93 yo dhammacārī ￼ kāyena vācāya uda cetasā idh'eva nam pasaṁsanti pecca sagge pamodati SN I 102. — So also at AN I 63; Snp 232. Besides in formula arakkhitena kāyena a° vācāya a° cittena SN II 231 = 271; IV 112. With su- and duccarita the combination is extremely frequent, e.g. SN I 71, 72; MN I 22, etc., etc. In other combinations we have kāya- (v-., m.-) kamma, moneyya, soceyya, etc. — k. v. m. hiṁsati SN I 165; saṁsappati AN V 289f.; kāye (v. m.) sati kāya-sañcetanā-hetu uppajjati SN 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 SN IV 132. — Passages with reference to good works are e.g. DN III 245; AN I 151; V 302f.; (see also Kamma II 2.b.c.). — With reference to evil: SN III 241, 247; AN I 201; kin nu kāyena vācāya manasā dukkaṭaṁ kataṁ Peta Vatthu II 13 and passim. Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v. m. SN II 151; pāpaṁ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke SN I 12 = 31; yassa kāyena vācāya manasā n'atthi dukkaṭaṁ saṁvutaṁ tīhi ṭhānehi, tam ahaṁ brūmi brāhmaṇaṁ Dhp 391 = Nettipakaraṇa 183. Kāyena saṁvaro sādhu sādhu vācāya saṁvaro manasā saṁvaro sādhu sādhu sabbattha saṁvaro Dhp 361 = SN I 73 = Miln 399; ye ca kāyena v. m. ca susaṁvutā na te Māravasānugā, na te Mārassa paccagū SN I 104; vācānurakkhī manasā susaṁvuto kāyena ca a kusalaṁ na kayirā Dhp 281 = Nettipakaraṇa 183. Kāya as one of a dyad: vācā and kāya: SN I 172 (°gutta) MN I 461 (rakkhita and a°); Peta Vatthu I 22 (°saññatā and opposite); Vism 28 (k.-vacī-kamma); Peta Vatthu Commentary 98. Kāya alone as a collective expression for the three: AN I 54; Dhp 259, 391; Snp 206, 407; kāye avītarāgo MN I 101; AN III 249; IV 461f.; °-samācāra SN V 354; kāyaṁ paṇidhāya Paṭisambhidāmagga I 175; Vibhaṅga 244 = 252; bhāvita° and a° MN I 239; AN I 250; III 106f., cp.: kāya-p-pakopaṁ rakkheyya, kāyena saṁvuto siyā kāya-duccaritaṁ hitvā, kāyena sucaritaṁ care Dhp 231. — Ahiṁsakā ye munayo niccaṁ kāyena saṁvutā Dhp 225. Kāya in combination with citta: ṭhito va kāyo hoti ṭhitaṁ cittaṁ ... SN V 74; anikaṭṭha-kāyo nikaṭṭha-citto AN II 137; sāraddha-kāyo saṅkiliṭṭha-citto AN V 93 = 95 = 97; bhāvita-kāyo, °sīlo, °citto, °pañño SN IV 111; AN IV 111; V 42f. — Apakassa kāyaṁ apakassa cittaṁ SN 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 AN II 61; as nānatta° and ekatta° at AN 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 SN II 24. K. is anattā, i.e. k. has no soul AN V 109; SN 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" SN II 64, 65 = Cullaniddesa §680. Dissamānena kāyena and upaḍḍha-dissamānena SN 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 SN V 282f.; manomaya pīti-bhakkha sayaṁpabha DN I 17 = Vimāna Vatthu 10; manomayaṁ kāyaṁ abhinimmināya ... DN I 77; m° sabbaṅga-paccaṅgī DN 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) SN V 265 = DN I 78 = AN I 170: see also SN V 283, 284. — In the various stages of saṁsāra; kāyaṁ nikkhipati he lays down his (old) body SN IV 60, 400; cf. SN 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) Jāt III 354; as 93, 240; -ānupassīn in combination kāye kāyānupassī "realizing in the body an aggregate" DN II 94, 100, 291f.; III 58, 77, 141, 221, 276; MN I 56; AN I 39, 296; II 256; III 449; IV 300, 457f.; SN 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 DN III 243, 280, 290; Dhammasaṅgani 585, 613, 653, 783; -indriya same DN III 239; Dhammasaṅgani 585, 613, 972; -ujjukatā straightness of body (+ citta°, of thought) Dhammasaṅgani 53, 277, 330; Vism 466; Abhidhammāvatāra 16, 20; -ūpaga going to a (new) body SN II 24; -kamma "bodily action," deed performed by the body in contra distinction to deeds by speech or thought (see above) DN I 250; III 191, 245, 279; MN I 415; III 206; AN I 104; III 6, 9, 141f.; V 289; Theri 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 AN V 292, 294, 297; MN I 17; -kali "the misfortune of having a body" = this miserable body Theri 458, 501; Therīgāthā Commentary 282, 291; -kasāva bodily impurity or depravity AN I 112; -gata "relating to the body," always combined with sati in the same sense as °anupassin (see above) SN I 188; MN III 92; AN I 44; Snp 340 (cf. Paramatthajotikā II 343); Thera 468, 1225; Jāt I 394; Dhp 293 = Nettipakaraṇa 39; Dhp 299; Miln 248, 336, 393; Vism 111, 197, 240f. -gantha bodily tie or fetter (binding one to saṁsāra), of which there are four: abhijjhā, byāpāda, sīlabbata-parāmāsa, idaṁ-saccābhinivesa DN III 230 = SN 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) SN I 172 = Snp 74; -gutti the care or protection of the body Vinaya I 295; Jāt II 162; -citta body and mind: °ābādha physical and mental disease Jāt 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 Jāt III 114; -daratha bodily distress Jāt V 397; VI 295; -daḷha bodily vigour Vinaya II 76, 313; -dukkha bodily pain (+ ceto°) MN III 288; -duccarita misconduct by the body, evil deeds done through the instrumentality of the body (cf. °kamma) DN III 52, 96, 111, 214; AN I 48; Dhp 231; Iti 54, 58; Dhammasaṅgani 300, 1305; Abhidhammāvatāra 16, 20; -duṭṭhulla unchastity Thera 114; -dvāra the channel or outlet of bodily senses Jāt I 276; IV 14; Vimāna Vatthu 73; Dhp 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°) Dhp 231 = Dhp 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 SN IV 293; attached or bound to the body Jāt 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 SN V 320 = AN II 198; -parihārika tending or protecting the body DN I 71 = AN II 209 = past participle 58; Vism 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 SN 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 Jāt II 32; V 449; -pāgabbhiniya same Jāt I 288; -pāguññatā good condition of the mental faculties, fitness of sense, opposite kāyagelañña, apathy Dhammasaṅgani 46, 277, 326; Vism 466; Abhidhammāvatāra 16, 20; Rūpār 157; -phandita (neuter) bodily activity Jāt 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; MN I 237; -bala physical strength Peta Vatthu Commentary 30; -bhāvanā meditation or training with regard to action DN III 219; MN I 237; cf. Miln 85; -macchera "body-selfishness," pampering the body Thera 1033; -mudutā pliability of sense = °kammaññatā Dhammasaṅgani 44, 277, 324; Abhidhammāvatāra 16, 20, Rūpār 157; -muni a sage with regard to action Iti 56; -moneyya the true wisdom regarding the use of the body as an instrument of action Iti 56; 67; DN III 220; AN I 273; Cullaniddesa §514; -ratha the "carriage-like" body Jāt VI 253; -lahutā buoyancy of sense = °muduta, same passages; -vaṅka crookedness of action AN I 112; -vikāra change of position of the body Jāt III 354; -vijambhana alertness Dhp 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; Miln 229, 230; Vism 448; Abhidhammāvatāra 69, 70; -viññāṇa consciousness by means of touch, sensory consciousness DN III 243; Dhammasaṅgani 556, 585, 651, 685, 790; Miln 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) DN I 245; II 281; III 234; MN I 85, 144; Dhammasaṅgani 589, 967, 1095; Vibhaṅga 14; Kathāvatthu 210; Miln 270; -vipphandana throbbing of the body, bodily suffusion, applied to °vinnatti Abhidhammāvatāra 69, 70; as 323; -viveka seclusion of the body, hermitism Jāt I 289; as 165; -vūpakāsa = °viveka DN III 285 (+ citta° "singleness" of heart); -veyyāvacca menial duties Jāt I 12; °kara a servant Jāt II 334; -veyyāvaṭika same Jāt VI 418; Snp page 104; Dhp I 27; °kamma the same Jāt V 317 (= veyyāvacca) as 160; -saṁsagga bodily contact, sexual intercourse Vinaya III 121, 190; Jāt VI 566; -sakkhin he who has realized and gained the final truth concerning the body (cf. °anupassin) DN III 105, 254; MN I 478 = past participle 14, 29; MN II 113; III 45; AN I 74; 118; IV 10, 451; V 23; Paṭisambhidāmagga II 52, 62; Nettipakaraṇa 190; Kathāvatthu 58; Vism 93, 387; -saṅkhāra the material aggregate, substratum of body Vinaya III 71; SN II 40; III 125; IV 293; AN I 122; II 158, 231; Paṭisambhidāmagga I 184, 186; Vism 530; -saṅgaha control of body (+ citta°) Nettipakaraṇa 91; -sañcetanā (°hetu) ground (for the rise of), material, i.e. impure thoughts AN II 157; Vism 530 (+ vacī°, mano°); -samācāra (good) conduct as regards one's actions DN II 279 (+ vacī°) MN I 272f.; II 113; III 45; SN V 354; AN III 186f. -sampīlana crushing the body (of dukkha) Nettipakaraṇa 29; -samphassa the sense of touch (see āyatana) DN III 243; SN V 351; Dhammasaṅgani 585, 616, 651, 684; °ja arisen through touch or sensibility DN III 244; Dhammasaṅgani 445, 558; -sucarita good conduct in action, as one of the three °kammāni (vacī°, mano°) DN III 52, 96, 111, 169, 215; Iti 55, 59, 99, Dhammasaṅgani 1306; -suci purity of body, i.e. of action (+ vacī°, ceto°) AN I 273; Iti 55; -soceyya purification of body (+ vacī°, mano°) DN III 219; AN I 271; V 264, 266; Iti 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°) SN V 209; AN I 81; dukkhaṁ DN II 306; MN 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 SN I 190; past participle 21; Vism 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 ...:° DN 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 Jāt III 437); a bracelet or necklace Vinaya II 106; Jāt III 437; IV 92; Peta Vatthu III 93; Vimāna Vatthu 362. 2. Adjective as sakāyura raṭṭha having the insignia "regis" Jāt V 289 = 486.
:: Kāyūrin (adjective) [from last] wearing bracelets Peta Vatthu III 91.
:: Kebuka [on ke- see note to preceding] water Jāt VI 38 (= 42: k. vuccati udakaṁ). As nadī a river at Jāt 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" Jāt I 215; as square-shaped (i.e. marked out as an allotment) Vinaya I 391 (caturassa°; Samantapāsādikā V 1127); Jāt III 255 (catukkaṇṇa°); surrounded by a trench, denoting the boundary (-mariyādā) Dhp III 6. — Jāt IV 167; V 35; Peta Vatthu Commentary 7 (= khetta). The spelling is sometimes ketāra (Jāt III 255 varia lectio) see Trenckner, JPTS 1908, 112.
-koṭi top or corner-point of a field Vism 180.
:: Keka [?] name of a tree Jāt V 405. Kern, Toevoegselen sub voce suggests misreading for koka Phoenix sylvestris.
:: Kelisā at Thera 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. Skt. kailāsa] name of a mountain Abhidhammāvatāra 138.
:: Keḷāyana (neuter) [from keḷāyati, cf. kelanā and keḷi] playfullness, unsettledness Vism 134 (opposite majjhatta), 317.
:: Keḷāyati [denominative from kīḷ in meaning "to amuse oneself with," i.e. take a pride in. Always combined with mamāyati. BHS 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) MN I 260 (allīyati keḷāyati dhanāyati mamāyati, where dhanāyati is to be read as vanāyati as shown by varia lectio S. III 190 and MN I 552); SN III 190 (the same); Miln 73. — past participle keḷāyita.
:: Keḷāyita [past participle of keḷāyati] desired, fondled, made much of Jāt 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 Jāt 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
￼ Cunningham; Stupa of Bharut, plate 45
(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) Jāt 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 Jāt II 447. — pañca citta-keḷiyo = pañca nīvaraṇāni (kāmacchanda etc.), the gratifications of the heart Thera 1010 (correct kelisā to keḷiyo!). — citta-keḷiṁ kīḷantā bahuṁ pāpakammaṁ katvā enjoying themselves (wrongly) to their heart's content Jāt III 43. cf. kāmesu a-ni-kīḷitāvin unstained by desires SN I 9, 117.
:: Kena see ka.
:: Kerāṭika (adjective) [from kirāṭa] deceitful, false, hypocritic Jāt I 461 (explained by biḷāra); IV 220; IV 223 (= kirāsa); Papañcasūdanī I 152; Dhp III 389 (= saṭha). — a° honest, frank Jāt V 117 (= akitava, ajūtakara).
:: Kerāṭiya = preceding Jāt III 260 (°lakkhaṇa); Papañcasūdanī I 152.
:: Kesa [Vedic keśa; cf. kesara hair, mane = Latin caesaries, hair of the head, as heord = English hair] the hair of the head SN I 115 (haṭa-haṭa-k°, with dishevelled hair); AN I 138 (palita-kesa with grey hair; also at Jāt I 59); Snp 456 (nivutta°), 608; Thera 169; Jāt I 59, 138; III 393; Miln 26; Paramatthajotikā I 42; Vism 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) DN 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) DN I 234; — kesaṁ oropeti to have one's hair cut Vinaya II 133.
-oropaṇa (-satthaka) (a) hair-cutting (knife), i.e. a razor Dhp I 431; -ohāraka one who cuts the hair, a barber Vism 413; -kambala a hair blanket (according to Buddhaghosa human hair) DN I 167 = AN I 240, 295 = II 206 = Vinaya I 305 = MN I 78 = past participle 55; AN I 286; -kambalin wearing a hair blanket (of Ajita) DN I 55; -kalāpā (plural) (atimanohara°) beautiful tresses Peta Vatthu Commentary 46; -kalyāṇa beauty of hair Dhp I 387; -kārika hairdresser Vimāna Vatthu 175; -dhātu the hair-relic (of the Buddha) Jāt 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 DN I 104; AN IV 94; Jāt 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 DN I 60, 115; III 60, 64, 76; AN I 107; III 386; Iti 75; past participle 57; similarly AN 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 Jāt 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 Miln 334.
:: Ketaka [etymology uncertain] name of a flower Jāt 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 Thera 64; which is a riddle on the various meanings of ketu. 2. flag, banner, sign, perhaps as token of splendour Thera 64. dhamma-k° having the Doctrine as his banner AN I 109 = III 149; dhūma-k° having smoke as its splendour, of fire, Jāt IV 26; Vimāna Vatthu 161 in explanation of dhūmasikha.
-kamyatā desire for prominence, self-advertisement (perhaps vainglory, arrogance) Vism 469; Dhammasaṅgani 1116 (The Expositor 479), 1233 = Cullaniddesa §505; Mahāniddesa on Snp 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 DN I 88; AN I 163, 166; Snp 1020; Miln 10, 178. So in BHS; Avadāna-śataka II 19; Divyāvadāna 619.
:: Keṭubhin [derivation unknown] Papañcasūdanī I 152 (on MN I 32) has "trained deceivers (sikkhitā kerāṭkā); very deceitful, false all through"; MN III 6 = AN 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 Dhp I 33; kevalaṁ vacchake balava-piyacittatāya simply by the strong love towards the baby calf Vism 313; (b) alone: k. araññaṁ gamissāmi Vimāna Vatthu 260; — exclusive Miln 247. — na k. ... atha kho not only ... but also Vimāna Vatthu 227. 2. whole, entire Snp page 108; Cariyāpiṭaka I 10, 19; Peta Vatthu II 63 (= sakala Peta Vatthu Commentary 95); Vism 528 (= asammissa, sakala). k. (entire), akevala (deficient) MN I 326. °ṁ entirely, thoroughly, all-round: k° obhāsenti Vimāna Vatthu 282.
-kappa a whole kappa Snp 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 SN III 59f., i.e. "those who are thoroughly emancipated, these are the accomplished ... ."; kevalīnaṁ mahesiṁ khīṇāsavaṁ Snp 82 = SN I 167; — k. vusitavā uttamapuriso Cullaniddesa on tiṇṇa = AN V 16. — with genitive: brahma-cariyassa k. "perfected in morality" AN II 23. — as especially of "brāhmaṇa" Snp 519 = Cullaniddesa §464; of dhamma-cakka AN II 9; see also Snp 490, 595. — akevalin not accomplished, not perfected Snp 878, 891.
:: Kevaṭṭa [on ke- see kedāra] fisherman DN I 45 (in simile of dakkho k°) AN III 31 = 342, Cariyāpiṭaka IV 91; Udāna 24f.; Jāt I 210; Dhp II 132; IV 41; Peta Vatthu Commentary 178 (°gāma, in which to be reborn, is punishment, fishermen being considered outcast); cf. Jāt VI 399 name of a brahmin minister also DN 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 Dhp II 220 (varia lectio kāyura).
:: Keyūrin (adjective) wearing a bracelet Peta Vatthu Commentary 211 (= kāyūrin).
:: Keyya (gerund of kayati) for sale Jāt VI 180 (= vikkiṇitabba).
-----[ Kh ]-----  ☝  ￼
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:: 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" Vism 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 Jāt I 41; of a canopy embroidered with golden stars Jāt I 57.
:: Khadira [Sanskrit khadira; Greek κίσσρος, ivy; Latin hedera, ivy] the tree Acacia catechu, in compounds -aṅgārā (plural) embers of (burnt) acacia-wood Jāt I 232; Peta Vatthu Commentary 152; -ghaṭikā a piece of a.-wood Jāt IV 88; -tthambha a post of a.-wood Dhp III 206; -patta a bowl made of a.-wood Jāt V 389; -vana a forest of acacias Jāt II 162; -sūla an impaling stake of a.-wood Jāt IV 29.
:: Khagga [Sanskrit khaḍga; perhaps to Latin clades and gladius; cf. also kūṭa3] 1. a sword (often with dhanu, bow) at DN I 7 (Sumaṅgalavilāsinī I 89 = asi) as one of the forbidden articles of ornament (cf. BHS khaḍgamaṇi Divyāvadāna 147, one of the royal insignia); — khaggaṁ bhandati to gird on one's sword Peta Vatthu Commentary 154, khaggaṁ sannayhati the same Dhp III 75; °gāhaka a sword-bearer Miln 114; °tala sword-blade Mahāvaṁsa 25, 90. 2. a rhinoceros Jāt V 406 (= gavaja), 416; VI 277 (°miga), 538. In compound °visāṇā (cf. BHS khaḍgaviṣāṇa Divyāvadāna 294 = Snp 36) the horn of arh. (khagga-visāṇaṁ nāma khagga-miga-siṅgaṁ Paramatthajotikā II 65) Snp 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 Vism 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) Jāt I 58; Miln 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) Jāt I 186 (of eighteen kinds, opposite yāgu); I 235 (the same); Miln 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 Jāt 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") Jāt 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 MN I 504; rūpena SN III 87, 88 (khajjanīya-pariyāya, quoted Vism 479). present participle khajjamāna Peta Vatthu II 15 (consumed by hunger and thirst).
:: Khajjopanaka [cf. Skt. khadyota] the firefly MN II 34 = 41; Jāt II 415; VI 330, 441; Dhp III 178; also khajjūpanaka Vism 412 (in simile). See Trenckner JPTS 1908, 59 and 79.
:: Khala [cf. Skt. khala] 1. corn ready for threshing, the threshing floor Cullaniddesa §587; Vism 120; Sumaṅgalavilāsinī I 203 (khalaṁ sodheti). 2. threshing, mash, in eka-maṁsa-khalaṁ karoti "to reduce to one mash of flesh" DN I 52 = MN I 377 (+ maṁsa-puñja; Sumaṅgalavilāsinī I 160 = maṁsa-rāsi).
-agga the best corn for threshing Dhp I 98; IV 98; -kāla the time for threshing Dhp IV 98; -bhaṇḍagga the best agricultural implement for threshing Dhp I 98; IV 98; -bhaṇḍa-kāla the time for the application of the latter Dhp IV 98; -maṇḍala a threshing-floor Vism 123; Dhp I 266 (°matta, as large as ...).
:: Khalaṅka in °pāda at Jāt VI 3 should probably be read kalaṅka° (q.v.).
:: Khalati [Dhatupāṭha 260: kampane; Dhātum 375: sañcalane; cf. Skt. skhalati, cf. Greek σϕύλλω to bring to fall, to fail] to stumble; gerund khalitvā Thera 45; Miln 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 Jāt 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.).
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:: 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. DN 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 AN I 138 (+ vilūna); Theri 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 AN I 198; Mahāniddesa 300; Theri 261; Dhp III 196 (of the voice; Therīgāthā Commentary 211 = pakkhalita); Jāt I 78; Miln 94, 408. 2. disturbed, treated badly Jāt VI 375. — akhalita undisturbed Thera 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 Dhp I 309. derived khallāṭiya baldness, in khallāṭiya Petī the bald-headed petī Peta Vatthu Commentary 46 (where spelled khalātiya) and 67.
:: Khallika only at SN V 421; cf. SN 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 DN I 87; Snp page 103; Jāt IV 391 (as khaḷu); Mahāvaṁsa 7, 17; or negative: indeed not Vism 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; Vism 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 AN I 287), figurative of purisa at Aṅguttara passages. Described as bold and hard to manage AN IV 190f.; as a horse which cannot be trusted and is inferior to an ājānīya (a thoroughbred) AN V 166. Three kinds at AN I 287f. = IV 397f. In explanation of vaḷavā (mare) at Jāt I 180 = sindhavakule ajāto khaluṅkasso; as vaḷavā khaḷuṅkā Jāt 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: DN I 167 (-mukha + kumbhi-mukha); past participle 55; Miln 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.) AN III 113 = 138; the same applied to the king's horse AN 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" AN II 152f.; cf. Nettipakaraṇa 77; classified under the four paṭipadā at DN III 229. In combination with vacana of meek, gentle speech, in vattā vacana° a speaker of good and meek words SN I 63; II 282; Miln 380; cf. suvaco khamo AN V 24f., forgiving: Miln 207. (b) khamo sītassa uṇhassa, etc., enduring frost and heat AN III 389 = V 132; addhāna° padhāna° (fit for) AN III 30; raṅga°, anuyoga°, vimajjana° MN I 385. — akkhama (adjective) impatient, intolerant, in combination dubbaca dovacassa karaṇehi dhammehi samannāgata SN II 204f. = AN II 147f. With reference to rūpa, saddā, etc. (see also above), of an elephant AN III 156f. — DN III 229; Saddhammopāyana 95.
:: Khamana (neuter) long-suffering Miln 351; bearing, suffering Saddhammopāyana 202; and a° intolerance Abhidhammāvatāra 24.
:: Khamati [Dhatupāṭha 218: sahane, cf. Skt. kṣamate, perhaps to Latin humus, cf. Skt. 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) SN I 221, 222; aparādhaṁ kh. to forgive a fault Jāt III 394. khamatha forgive Dhp II 254; khamatha me pardon me Miln 13; Dhp 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" DN I 60, 108; MN I 487. sabbaṁ me na khamati "I do not approve of" MN I 497f.; na khamati "it is not right" DN II 67. 3. to be fit for, to indulge in, to approve of, in nijjhānaṁ kha manti MN I 133, 480; cf. diṭṭhi-nijjhāna-k-khanti MN I 480 and AN 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; DN II 99. — causative khamāpeti to pacify, to as one's pardon, to apologize (to = accusative) Jāt I 267; Peta Vatthu Commentary 123, 195; Dhp I 38, 39; II 75, 254. — to as permission or leave (i.e. to say good-bye) Dhp I 14.
:: Khamā (feminine) [from kṣam] (a) patience, endurance. (b) the earth (cf. chamā and see khamati) Jāt IV 8 (varia lectio B. chamāya).
:: Khamāpanā (feminine) [abstract from khamāpeti, causative of khamati] asking for pardon Jāt 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" MN I 237 (through pain); Jāt V 23 (through fear). See also chambheti and thambha.
:: Khambheti [causative from preceding — Skt. skambh, skabhnāti] 1. to prop, to support Theri 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 SN I 95; vāraṇassa Jāt III 392; hatthi-khandha-vara-gata on the back of the state elephant Jāt I 325; Peta Vatthu Commentary 75. Also with reference to an elephant (hatthināga) sañjāta° "to whom has grown bulk = a large back" Snp 53, explained Paramatthajotikā II 103 by susaṇṭhitakkhandho "well endowed with bulk." (b) of a person: the shoulder or back: naṅgalaṁ khandhe karitvā SN I 115 applied to Māra; Vism 100; Dhp IV 168 (ohita°-bhāra the load lifted off his shoulder). (c) of a tree: the trunk, rukkhassa Peta Vatthu Commentary 114, also as rukkha° Jāt I 324; tāla° the stem of a palm Peta Vatthu Commentary 56; nigrodhassa khandhaja (see compounds) SN I 207 = Snp 272; mūlaṁ atikkamma kh°ṁ sāraṁ pariyesitabbaṁ "one must go beyond the root and search the trunk for sweetness" SN 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 MN II 34, 41; Jāt IV 139; udaka° a mass of water (i.e. ocean) AN III 336; SN IV 179; Jāt I 324; Peta Vatthu Commentary 62; puñña° a great accumulation of merit AN III 336 = SN V 400; bhoga° a store of wealth AN V 84; Jāt I 6; maṇi° an extraordinarily large jewel (possessing magic power) Jāt 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; SN II 95; III 14; AN I 177; V 184 and passim. Similarly: samudaya Vibhaṅga 135f. nirodha Nettipakaraṇa 64; antakiriyā AN I 147; vyādhimaraṇatunnānaṁ dukkha-kkhandhaṁ vyapānudi Theri 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), SN 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° DN I 172f.; see sīla. — DN I 206; Nettipakaraṇa 64f.; 126. tīhi dhammehi samannāgato "possessed of the three qualities," viz. sīla-k-khandhesu, etc. Iti 51; cf. AN I 291; V 326. tīhi khandhehi ... aṭṭhaṅgiko maggo saṅgahito MN I 301; sīla-kkhandhaṁ, etc. paripūreti "to fulfil the sīla-group" AN 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 DN III 229 (misprint puñña for paññā); cf. AN I 125. As five at SN I 99 = AN I 162; SN V 162; AN III 134, 271; V 16 (all locative = SN I 99); Iti 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 SN I 112, viz. rūpaṁ vedayitaṁ saññaṁ viññāṇaṁ yañ ca saṅkhataṁ n'eso'ham asmi. Detailed discussions as to their nature see e.g. SN III 101 (= Vibhaṅga 1-61); SN 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) SN I 135 = Miln 28. Their connotation "khandha" is discussed at SN III 101 = MN 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 (SN III 101); cf. MN 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 Snp 1052; cf. jāti dvīhi khandhehi saṅgahitā ti Vimāna Vatthu 29; khandhānaṁ pātubhāvo jāti SN II 3; Nettipakaraṇa 29; khandhānaṁ nibbatti jāti Vism 199. (maraṇaṁ:) yā tesaṁ tesaṁ sattānaṁ ... cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo MN I 49 = Vibhaṅga 137 = SN II 3, 42. — vivaṭṭa-kkhandha (adjective) one whose khandhas have revolved (passed away), i.e. dead SN I 121 = III 123. — kh°anaṁ udaya-vyaya (or udayabbaya) the rising and passing of the kh., rebirth Dhp 374 = Thera 23, 379 = Iti 120 = Paramatthajotikā I 82; Paṭisambhidāmagga I 54f. (b) Their relation to attachment and craving (kāma): sattisūlūpamā kāmā khandhānaṁ adhikuṭṭanā SN I 128 = Theri 58, 141 (Thig-a 65: n'atthi tesaṁ adhik°?); craving is their cause and soil: hetu-paṭicca sambhūtā kh. SN 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 SN III 103; pañca-k-khandhe pariññāya SN III 83; pañca-k-khandhā pariññātā tiṭṭhanti chinnamūlakā Theri 106. See also SN 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 SN I 134; kh°-dh°-āyatanaṁ saṅkhataṁ jātimūlaṁ Theri 472; dhammaṁ adesesi khandhāyatana-dhātuyo Theri 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 = SN IV 382. n'eso'ham asmi na m'eso attā SN I 112; III 103, 130 and passim; cf. kāyo na tumhākaṁ (anattā rūpaṁ) SN II 65; Cullaniddesa 680; and rūpaṁ na tumhākaṁ SN III 33 MN I 140 = Cullaniddesa 680. — rūpaṁ, etc. As anattā: Vinaya I 13; SN III 78, 132-134; AN I 284 = II 171; 202; cf. SN III 101; Vinaya I 14. — as aniccaṁ: SN III 41, 52, 102, 122, 132f., 181f., 195f., 202-224, 227; AN 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.) SN III 47; 86-88; also Vinaya I 10; SN III 127f. Specified SN III 58 = III 100 = MN III 16; SN III 114, 158f.; V 52, 60; AN IV 458; Vism 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 SN I 112; DN III 233; MN I 190; AN V 52; Khuddakapāṭha IV (explained Paramatthajotikā I 82 = AN V 52); Miln 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" SN III 100; cf. yo kho ... pañcas'upādāna-k-khandhesu chanda-rāgo taṁ tattha upādānaṁ ti MN I 300, 511. Therefore the following attributes are characteristic: kummo pañcann'etaṁ upād°-ānaṁ adhivacanaṁ MN I 144; bhārā have pañcakkh°ā SN III 26; pañca-vadhakā paccatthikā pañcann' ... adhivacanaṁ SN IV 174; pañc'upād° ... sakkāyo vutto MN I 299 = SN 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 SN III 128; rogato, etc. ... manasikātabbā pañc° SN III 167; pañcasu upād°esu aniccānupassī "realizing the evanescence in the five aggregates of attachment" AN V 109; same with udayavyayānupassī SN III 130; AN II 45, 90; III 32; IV 153; and dhammānupassī MN I 61. Out of which realization follows their gradual destruction: pañc' ... khandhānaṁ samudayo atthaṅgamo assādo, etc. SN III 31, 160f.; AN 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 = MN I 48 = AN I 177 = SN V 421; Paṭisambhidāmagga I 37, 39; Vibhaṅga 101 and passim; cf. katamaṁ dukkham ariyasaccaṁ? pañcupād°ā ti'ssa vacanīyaṁ, seyyathīdaṁ ... SN III 158 = V 425; khandhādisā dukkhā Dhp 202 (and explanation Dhp III 261). 3. Separately mentioned: khandhā as tayo arūpino kh° (ved°, sañña°, saṅkh°) Dhp I 22; viññāṇa-kh° (the skandha of discriminative consciousness) in definition of manas: manindriyaṁ viññāṇaṁ viññ°-khandho tajjā mano-viññāṇa-dhātu Cullaniddesa §494 on Snp 1142 = Dhammasaṅgani 68;
-ādhivacana having kh. As attribute (see above) SN III 101 = MN 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) Jāt IV 151; V 162; Dhp I 193, 199. (2) Jāt I 101, 332; Peta Vatthu Commentary 113; Dhp II 79. Said of a hermitage Jāt 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 SN I 207 = Snp 272, explained at Paramatthajotikā II 304; khandhesu jātā khandha-jā, pārohānam etaṁ adhivacanaṁ; -niddesa disquisition about the khandhas Vism (ch. xiv especially) 482, 485, 492, 509, 558, 589; -paṭipāṭi succession of khandhas Vism 411f. -paritta protective spell as regards the khandhas (As name of a suttanta) Vism 414; -bīja "trunk seed" as one kind of various seeds, with mūla° phaḷu° agga° bīja° at Vinaya V 132, and DN 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.) Miln 12; -santāna duration of the khandhas Vism 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 Vism 12, 101 (cf. Vinaya II 231), 188.
:: Khandhiman (adjective) having a (big) trunk, of a tree AN III 43.
:: Khanittī (feminine) [to khan, cf. Skt. khanitra] a spade or hoe Vinaya I 270; Jāt VI 520 = V 89 (+ aṅkusa).
:: Khantar [agent noun of Skt. kṣām] possessed of meekness or gentleness; docile, manageable. Said of an elephant AN 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 Dhp 184 = DN II 49 = Vism 295; khantiyā bhiyyo na vijjati, SN I 226; cf. Dhp III 237: titikkhā-saṅkhātā khantī; °avihiṁsā (tolerance): kh°, avihiṁsā, mettatā, anudayatā, SN V 169; akodhana (forbearing, gentle) Vimāna Vatthu 71; soraccaṁ (docility, tractableness) DN III 213 = AN I 94; also with maddava (gentleness) and s. As quality of a well-bred horse AN III 248, cf. AN II 113 and khantā; sovaccassatā (kind speech) Snp 266 (cf. Paramatthajotikā I 148). See also compounds — Khantī is one of the ten paramitās Jāt I 22, 23: cf. AN III 254, 255. — In other connections: khantiyā upasamena upeta SN I 30; ativissuto Saddhammopāyana 473; anulomikāya kh°iyā samannāgata (being of gentle and forbearing disposition) AN III 437, 441; Paṭisambhidāmagga II 236f.; Vibhaṅga 340. See also AN III 372; Snp 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 Dhp 399 = Snp 623; — Dhp IV 164; Paṭisambhidāmagga II 171, 176; -mettā forbearing love, in phrase kh.-mettānuddaya-sampanna (adjective) one whose character is compassion and loving forbearance Jāt 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 SN I 100, 222; AN II 68; Jāt III 487; Dhp I 56; °e niviṭṭha "established in forbearance and meekness" AN III 46 = DN 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 DN I 187; MN 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" Snp 333 = Dhp 315; cf. Theri 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" AN IV 137 (as simile of eternal flow of happening, of unbroken continuity of change); Vism 238 (jīvita°), 473; (khaṇa-vasena uppādādi-khaṇa-ttaya, viz. uppāda, ṭhiti, bhaṅga, cf. page 431); Jāt 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 Jāt I 167, 253; III 276, Peta Vatthu Commentary 19, 27, 35; tasmiṁ khaṇe Jāt 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 Dhp 239 (= okāse okāse Dhp III 340, but cf. Cpd 161, note 5), Buddhuppāda°, Theri 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 Snp 333 = Dhp 315 (= Dhp III 489); -ññū knowing, realizing the opportunity Snp 325 (cf. Paramatthajotikā II 333); -paccuppanna arisen at the moment or momentarily Vism 431 (one of the 3 kinds of paccuppanna: kh°., santati°, addhā°); -paritta small as a moment Vism 238.
:: Khaṇa2 [from khaṇ] digging Jāt II 296. cf. atikhaṇa.
:: Khaṇana (neuter) [from khaṇ] digging Miln 351 (pokkharaṇi°).
:: Khaṇati ￼ [from khan or khaṇ; Dhatupāṭha 179: anadāraṇe] 1. to dig (? better "destroy"; cf. Kern Toevoegselen sub voce), dig out, uproot Dhp 247, 337; Snp page 101; Jāt II 295; IV 371, 373: Saddhammopāyana 394. Also khanati and cf. abhikkhaṇati, palikkhaṇati. 2. [= Skt. kṣaṇati] to destroy Vinaya II 26 (attānaṁ); MN I 132 (the same), — past participle khata and khāta (cf. palikkhata).
:: Khaṇḍa [frequently spelled kaṇḍa (q.v.). cf. Skt. khaṇḍa; explained at Dhatupāṭha 105 as "chedana"] 1. (adjective) broken, usually of teeth; Theri 260 (= Therīgāthā Commentary 211); Miln 342; Vism 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 Jāt 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. Vism 51 and Abhidhammāvatāra 89.
-ākhaṇḍa (reduplicated-iterative formation with distributive function) piece by piece, nothing but pieces, broken up into bits Vism 115; -ākhaṇḍika piece by piece, consisting of nothing but bits, in kh°ṁ chindati to break up into fragments AN I 204 (of māluvālatā); II 199 (of thūṇā); SN II 88 (of rukkha); cf. Vinaya III 43 (dārūni °ṁ chedāpetvā); Jāt V 231 (°ṁ katvā); -danta having broken teeth, as sign of old age in phrase kh° palitakesa, etc. "with broken teeth and grey hair" AN I 138 Jāt 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; AN 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) = Dhp I 32.
:: Khaṇḍati to break, Dhp IV 14; past participle khaṇḍita broken, Peta Vatthu Commentary 158 (°kaṇṇo = chinnakaṇṇo).
:: Khaṇḍeti [verb denominative from khaṇḍa] to renounce, to remit, in vetanaṁ °etvā Jāt 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) MN I 49 = DN II 305; AN III 196; Dhammasaṅgani 644 = 736 = 869; Dhp III 123; in similar connection Vism 449.
:: Khaṇḍikā (feminine) [from khaṇḍa] a broken bit, a stick, in ucchu° Vimāna Vatthu 3326 (= ucchu-yaṭṭhi Dhp III 315).
:: Khaṇika (adjective) [from khaṇa] unstable, momentary, temporary, evanescent, changeable; usually synonymous with ittara, e.g. Jāt I 393; III 83; Peta Vatthu Commentary 60. — Vism 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) Vism 143, as 115.
-citta temporary or momentary thought Vism 289; -maraṇa sudden death Vism 229; -vassa momentary, i.e. sudden rain (-shower) Jāt VI 486.
:: Khaṇikatta (neuter) [from khaṇika] evanescence, momentariness Vism 301.
:: Khañja (adjective) [cf. Skt. khañja, Dhatupāṭha 81: khañja gativekalye] lame (either on one foot or both: Puggalapaññatti 227) Vinaya II 90 = AN I 107 = II 85 = past participle 51 (combined with kāṇa and kuṇi); Theri 438 (+ kāṇa); Dhp I 376 (+ kuṇi).
:: Khañjana (neuter) hobbling, walking lame Peta Vatthu Commentary 185.
:: Khañjati [from khañja] to be lame Peta Vatthu III 228.
:: Khara1 [cf. Skt. khara] 1. (adjective) rough, hard, sharp; painful DN II 127 (ābādha); Jāt III 26 (vedanā) Miln 26 (+ sakkhara-kaṭhala-vālikā), Peta Vatthu Commentary 152 (loma, shaggy hair; cf. Personal name Khara-loma-yakkha Vism 208). — °ka = khara rough, stony Peta Vatthu Commentary 265 (= thaṇḍila). 2. (masculine) a donkey, a mule, in °putta, son of a donkey — donkey Jāt III 278. 3. A saw Jāt II 230 (= kakaca commentary); VI 261.
-ājina a rough skin, as garment of an ascetic Snp 249 (= kharāni ajina-cammāni Paramatthajotikā II 291); past participle 56; -gata of rough constitution Dhammasaṅgani 962; also as khari-gata MN I 185; Vism 349 (= pharusa); -mukha a conch Jāt VI 580; -ssara of rough sound SN II 128.
:: Khara2 [Sanskrit kṣara] water Jāt III 282.
:: Kharatta (neuter) [from khara] roughness AN I 54; Peta Vatthu Commentary 90 (in explanation of pharusa).
Corn. British English for grain and more specifically a grain, kernel, seed of one of the cereals: wheat, rye, barley, etc. but applied to both the grain and the whole plant. USAmerican English 'corn' is maize, Indian corn, Zea Mays which was only brought to India after the 'discovery' of the new world in 1492 though there are stories of the Chinese doing trade with Mexico as early as 300 BC and doing trade with Jambudipa at that time could well have introduced it then. Both kiṭṭha and khala apparently refer to wheat which was cultivated there as early as 3000 BC.
￼ — p.p.
:: Khata1 [past participle of khanati] 1. dug up, uprooted, figurative one whose foundation (of salvation) has been cut off; in combination with upahata DN 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 AN I 105 = II 4; opposite akkhataṁ anupahataṁ, etc. AN I 89.
:: Khata2 [past participle of kṣan, to wound] hurt, wounded; pādo kh° hoti sakalikāya "he grazed his foot" SN I 27 = Miln 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 Jāt V 490 (is it khattu° = khattā°?) -vijjavādin a person who inculcates Macchiavellian tricks Jāt 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 Jāt V 240; -vijjā polity DN I 9, condemned as a practice of heretics. Buddhaghosa at Sumaṅgalavilāsinī I 93 explains it as nīti-sattha, political science (= °dhamma), See Rhys Davids DB 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. Skt. kṣātra-vidya.
:: Khattar [Sanskrit kṣattṛ from kṣatra] attendant, companion, charioteer, the king's minister and adviser (cf. Lüders, Kleine Schriften, 1973, 118f.) DN 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° AN II 107 = past participle 43 varia lectio for kattā (cf. Puggalapaññatti 225).
:: Khattiya [derivation from khatta = kṣatra "having possessions"; Skt. kṣatriya] plural nominative also khattiyāse Jāt III 441. A shortened form is khatya Jāt VI 397. — feminine khattiyā AN III 226-229, khattī DN 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 DB 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 DN I 199 = II 97 = MN I 358 = SN 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 MN II 150-157; III 169; AN II 86; SN I 71, 93; Vinaya IV 6-10. On the religious side of the question DN III 82; 93; MN I 149, 177; II 84; SN 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 SN I 15. All kings and chieftains were khattiyas DN I 69, 136; III 44, 46, 61; AN I 106; III 299; IV 259. Khattiyas are called rājāno Dhp 294, quoted Netti 165.
-ābhiseka the inauguration of a king AN I 107, 108 (of the crown-prince) = AN II 87; -kaññā a maid of khattiya birth Jāt 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; AN II 133; as the first one of the eight (1-4 as above, Cātummahārājika°, Tāvatiṁsa°, Māra°, Brahma°) at MN I 72 = DN III 260; -mahāsāla "the wealthy khattiya" (see above II 1) DN III 258, etc.; -māyā "the magic of the noble" Dhp I 166; -vaṁsa aristocratic descent Sumaṅgalavilāsinī I 267; -sukhumāla a tender, youthful prince (of the Tathāgata: Buddha°, kh°) Dhp I 5.
:: Khattiyī (feminine) a female khattiya, in series brāhmaṇī kh° vessī suddī caṇḍālī nesādī veṇī rathakārī pukkusī AN III 229; similarly MN 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; Dhp III 330; cf. khakkhaṭa (varia lectio khaṭkhaṭa) Divyāvadāna 518 = utkāśanaśabda.
:: Khaṭopikā (feminine) [perhaps connected with Skt. khaṭvā? uncertain] couch, bedstead MN 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. Iti 103f., especially in formula āsavānaṁ khayā anāsavaṁ ceto-vimuttiṁ upasampajja AN I 107 = 221 = DN III 78, 108, 132 = Iti 100 and passim. — rāgassa, dosassa, mohassa kh. MN I 5; AN I 299, cf. rāga°, dosa°, moha°, AN I 159; dosa° SN III 160, 191; IV 250. — taṇhānaṁ kh. Dhp 154; saṅkhārānaṁ kh. Dhp 383; sabba-maññitānaṁ, etc. MN I 486; āyu°, puñña° Vism 502. — yo dukkhassa pajānāti idh'eva khayaṁ attano Snp 626 = Dhp 402; khayaṁ virāgaṁ amataṁ paṇītaṁ Snp 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) Snp 598; -ānupassīn (a) realizing the fact of decay AN IV 146f. = V 359 (+ vayānupassīn); -ñāṇa knowledge of the fact of decay MN 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 AN III 54; Paṭisambhidāmagga I 53, 76, 78.
:: Khāda (neuter) eating, in °kāraṇa the reason of eating ... Peta Vatthu Commentary 37.
:: Khādaka (adjective) eating (neuter) Vism 479; eating, living on (adjective —°), an eater Jāt IV 307; Peta Vatthu Commentary 44; lohita °maṁsa° (of yakkhas) Jāt I 133, 266; camma° Jāt 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 Jāt 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 DN II 127; Jāt I 90, 235; III 127; Snp. page 110; Miln 9, 11. — Also in combination anna, pāna, kh° Snp 924; II 49. By itself Jāt III 276. — piṭṭha° pastry Vinaya I 248.
:: Khādati ￼ [Dhatupāṭha 155 "khāda bhakkhane"; cf. Skt. 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 Dhp 240; Jāt I 152 (sassāni); III 26; Peta Vatthu I 63 (puttāni, of a Petī); I 94. — kaṭṭhaṁ kh° to use a toothpick Jāt I 80, 282, dante kh° to gnash the teeth Jāt I 161. — santakaṁ kh° to consume one's property as 135. — of beasts, e.g. Snp 201, 675. — potential khādeyya Jāt III 26. — imperative khāda Jāt I 150 (maṁsaṁ); II 128 (khādaniyaṁ); VI 367. (pūvaṁ); Peta Vatthu Commentary 39, 78. — present participle khādanto Jāt I 61; III 276. — future khādissati Jāt 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 Jāt I 222; II 153; Dhp IV 226. — gerund khāditvā Jāt I 266, 278 (phalāni); Peta Vatthu Commentary 5, 32 (devour); poetical khādiyā Jāt V 464 (= khāditvā). — gerund khāditabba Jāt III 52, and khādaniya (q.v.). cf. pali°.
:: Khādā (feminine) food, in rāja° royal food Snp 831 (rājakhādāya puṭṭho = rājakhādanīyena rājabhojanīyena posito Mahāniddesa 171; where printed °khadāya throughout).
:: Khādāpana [from khādāpeti] causing to be eaten (kind of punishment) Miln 197 (sunakhehi). [BD.:] thrown to the dogs, pigs.
:: Khādāpeti (causative II of khādati] to make eat Jāt III 370; VI 335.
:: Khādika = khādaka, in aññamañña° SN 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 Jāt 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; Vism 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 Jāt I 176.
-ṭṭhāna the eating place, place of feeding Jāt V 447.
:: Khāhinti at Theri 509 is to be read kāhinti (= karissanti Therīgāthā Commentary 293).
:: Khāleti causative of khalati: see khaleti and vikkhāleti.
:: Khāṇu [also often spelled khānu; probably = Skt. 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 AN I 35; III 389; Vism 261 (°paharaṇaggi), 342 (°magga); Paramatthajotikā II 334. — jhāma° a burnt stump (as characteristic of kāḷaka) SN IV 193. — nikhāta° an uprooted trunk Sumaṅgalavilāsinī I 73. Khāṇu-kondañña name of a Thera Vism 380; Dhp II 254.
:: Khāṇuka = khāṇu SN V 379 (avihata°): Jāt II 18, 154; V 45 (loha-daṇḍa-kh° pins and stakes of brass); Miln 187 (mūle vā khāṇuke vā ... khalitvā stumbling over roots and stumps); Vism 381 = Dhp 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 SN III 131 (-gandha); AN 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) MN I 87 = AN I 48 = II 122 = Cullaniddesa §604; Jāt VI 17 (varia lectio °ṭicch°; commentary has āpatacchika, varia lectio paṭicchaka); Vism 500; Miln 197. Both a and Mahāniddesa have varia lectio kharāpaṭicchaka; -odaka an alkaline solution Vism 264, 420; Dhp 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 AN 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); Jāt V 204; -bhaṇḍa Dhp III 243 (kahaṁ te kh.-bh°ṁ ko pabbajita-parikkhāro); -bhāra a shoulder-yoke SN I 169; Jāt III 83; -vidha = °kāja SN I 78 = Udāna 65; DN I 101. At Udāna and DN 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 Miln 351 (°taḷāka). cf. atikhāta Jāt II 296.
:: Khāyati [passive = Skt. khyāyate, khyā] to seem to be, to appear like (viya) Jāt I 279; preterit khāyiṁsu Jāt I 61; present participle medium khāyamāna Jāt 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 Vism 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 AN I 34; IV 137; Snp 196 (+ siṅgh°); Khuddakapāṭha II = Miln 26 (cf. Vism 263 in detail, and Paramatthajotikā I 66); Jāt I 61; IV 23; VI 367; Vism 259, 343 (+ siṅghāṇikā), 362; Dhp 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 Jāt I 164; -mallaka a spitting box, a cuspidor Vinaya I 48; II 175, 209f.; [BD: spitoon] -siṅghāṇikā phlegm and mucus Dhp 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; Dhp 140.
:: Khema [Vedic kṣema to kṣi, cf. khetta] 1. (adjective) full of peace, safe; tranquil, calm DN I 73 (of a country); SN I 123 (of the path leading to the ambrosial, i.e. Nibbāna) 189 = Snp 454 (of vācā Nibbāna-pattiyā); MN I 227 (vivaṭaṁ amata-dvāraṁ khemaṁ Nibbāna-pattiyā "opened is the door to the Immortal, leading to peace, for the attainment of Nibbāna") AN III 354 (of ñāna) Iti 32; Snp 268 (= abhaya, nirupaddava Paramatthajotikā I 153); Dhp 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: DN I 11 (peace, opposite bhaya); Snp 896 (+ avivādabhūmi); 953. — In particular of Nibbāna: SN IV 371; AN IV 455; Vimāna Vatthu 5320 (amataṁ khemaṁ); Paṭisambhidāmagga I 59. See also yoga. Ablative khemato, from the standpoint of the serene SN II 109; Snp 414, 1098; Cullaniddesa sub voce (+ tāṇato, etc.).
-atta one who is at peace (+ viratta) SN I 112 (= khemībhūtaṁ attabhāvaṁ Spk I 178); -anta security, in °bhūmi a peaceful country (opposite kantāra), a paradise (as especially of Nibbāna) DN I 73; Cullaniddesa §630 on Satthā; Vism 303; -ṭ-ṭhāna the place of shelter, the home of tranquillity Theri 350 (= Nibbāna Therīgāthā Commentary 242); -ṭ-ṭhita peaceful, appeased, unmolested DN I 135; -dassin looking upon the serene Snp 809; -p-patta having attained tranquillity (= abhayappatta, vesārajjappatta) MN I 72 = AN II 9.
:: Khemin (adjective) one who enjoys security or peace SN III 13; Snp 145 (= abhaya Paramatthajotikā I 244); Dhp 258.
:: Khepa [cf. khipati] (—°) throwing, casting, Saddhammopāyana 42. Usually in citta-k-khepa loss of mind, perplexity Dhp 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, Dhp II 163 (kilesavaṭṭassa kh.).
:: Khetta ￼ (neuter) [Vedic kṣetra, to kṣi, kṣeti, kṣiti, dwelling-place, Greek κτίζω, Latin situs founded, situated, English site; cf. also Skt. 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, DN I 231; SN I 134 (bījaṁ khette virūhati; in simile); three kinds of fields at SN IV 315, viz. agga°, majjhima°, hīna° (in simile); AN I 229 = 239; IV 237 (the same); Snp 524; Jāt I 153 (sāli-yava°); Peta Vatthu II 968 = Dhp III 220 (khette bījaṁ ropitaṁ); Miln 47; Peta Vatthu Commentary 62; Dhp I 98. Often as a mark of wealth = possession, e.g. DN 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. DN 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.) SN II 41; Snp 769. Together with other earthly possessions as wealth (hirañña, suvaṇṇa) Snp 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 Vism 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 Vism 220; khetta here = virūhana-ṭṭhāna), brahma°. — AN I 162, 223 (kammaṁ, khettaṁ, viññāṇaṁ bījaṁ); IV 237; Iti 98; Vimāna Vatthu 113. Akhetta barren soil AN III 384 (akhettaññu not finding a good soil); IV 418 (the same); Peta Vatthu Commentary 137. Sukhetta a good soil, fertile land SN I 21; Peta Vatthu Commentary 137; opposite dukkhetta SN V 379.
-ūpama to be likened to a (fruitful) field, especially of an Arahant Peta Vatthu I 11; -kammanta work in the field AN 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 Jāt III 52; -ja "born on one's land," one of the four kinds of sons Mahāniddesa 247; Cullaniddesa §448; Jāt I 135; -jina one unsurpassed in the possession of a "field" Snp 523, 524; -pāla one who guards a field Jāt III 54; -mahantatā the supremeness of the field (of merit) Vimāna Vatthu 108; -rakkhaka the guardian of a field Jāt II 110; -vatthu possession of land and goods (see above) DN III 164; SN V 473 = AN II 209; AN 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 Miln 47; Vimāna Vatthu 311; -sodhana the cleaning of the field (before it is ploughed) Dhp III 284.
:: Kheṭa [cf. Skt. 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 AN V 203; various kinds of amusement enumerated at Cullaniddesa §219; as expounded at DN 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. Snp 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 Vism 619; -padosika corrupted by pleasures DN I 19, 20 = Sumaṅgalavilāsinī I 113 (varia lectio padūsika); -rati play and enjoyment Snp 41, 59; Vimāna Vatthu 1612, 327; Peta Vatthu IV 72; Vism 619.
:: Khila (masculine neuter) [cf. Skt. khila] waste or fallow land AN III 248; figurative barrenness of mind, mental obstruction. There are five ceto-khilā enumerated in detail at MN I 101 = AN IV 460 = DN III 238 (see under ceto); mentioned AN V 17; Paramatthajotikā II 262. As three khilā, viz. rāga, dosa, moha at SN V 57; also with other qualities at Cullaniddesa §9. In combination with paligha SN I 27 (chetvā kh°ṁ); khilaṁ pabhindati to break up the fallowness (of one's heart) SN I 193; III 134; Snp 973. — akhila (adjective) not fallow, unobstructed, open-hearted: cittaṁ susamāhitaṁ ... akhilaṁ sabbabhūtesu DN II 261; SN IV 118; in combination with anāsava Snp 212; with akaṅkha Snp 477, 1059; with vivattacchada Snp 1147; cf. vigatakhila Snp 19.
:: Khiḷa [cf. Skt. kiṇa] hard skin, callosity Jāt V 204 (varia lectio kiṇa).
:: Khipa (neuter) [from kṣip] a throw, anything thrown over, as ajina° a cloak of antelope hide DN I 167; or thrown out, as a fishing net (= kumina) eel-basket AN I 33 = 287; Theri 357 (= Therīgāthā Commentary 243). cf. khippa and vikkhepika.
:: Khipana (neuter) the act of throwing or the state of being thrown Jāt I 290 (pasaka- k°).
:: Khipanā (feminine) [from khipati] throwing up, provocation, mockery, slander Miln 357; Vibhaṅga 352; cf. Vism 29.
:: Khipati [Vedic kṣipati] to throw, to cast, to throw out or forth, to upset Snp page 32 (cittaṁ); Jāt I 223 (sīsaṁ). 290 (pāsake); II 3 (daḷhaṁ dalhassa: to pit force against force) — preterit khipi SN IV 2, 3 (khuracakkaṁ); Peta Vatthu Commentary 87 (= atthāresi). — gerund khipitvā Jāt I 202. — 1st causative khepeti (perhaps to kṣi, see khaya) to throw in, to put in, to spend (of time): dīgham addhānaṁ khepetvā Jāt I 137; Theri 168 (khepeti jātisaṁsāraṁ = pariyosāpeti Therīgāthā Commentary 159); Dhp 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 MN 76) takes it as corresponding to Skt. kṣāpayati of kśi = to cause to waste. See also khepana. — 2nd causative khipāpeti to cause to be thrown Jāt 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); Dhp I 314 (°roga + kāsa, coughing). [BD: pitui, spit, kachu, achu.]
-sadda the sound of expectorations DN I 50; Dhp I 250.
:: Khippa (adjective): [Vedic kṣipra to kṣip] 1. quick, literally in the way of throwing (cf. "like a shot") Snp 350 (of vacana = lahu Paramatthajotikā II 349). 2. A sort of fishing net or eel-basket (cf. khipa and Skt. kṣepaṇī) SN I 74. — neuter adverb khippaṁ ￼ quickly AN II 118 = III 164; Snp 413, 682, 998; Dhp 65, 137, 236, 289; Jāt IV 142; Peta Vatthu II 84, 92, 1221, past participle 32. — cf. khippatara Snp page 126.
-ābhiññā quick intuition (opposite dandh°) DN III 106; Dhammasaṅgani 177; Nettipakaraṇa 7, 24, 50, 77, 112f.; 123f.; Vism 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 Dhp 34; rajo paṭivātaṁ kh°, dirt thrown against the wind SN I 13, 164 = Snp 662 = Dhp 125 = Jāt III 203; ratti-khittā sarā arrows shot in the night Dhp 304 = Nettipakaraṇa 11; acchi vātavegena khittā a flame overthrown by the power of the wind, blown out Snp 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 DN I 113 = Snp 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); SN III 150 (kh° vā thambha vā); IV 200 (daḷha° a strong post, especially of satī); Mahāvaṁsa 29, 49. — ayo° an iron stake AN I 141; SN V 444; Cullaniddesa §304 III; Snp 28 (nikhāta, erected); Paramatthajotikā II 479. cf. inda°.
-ṭṭhāyi-ṭhita standing like a post (of a stubborn horse) AN IV 192, 194.
:: Khīlaka (adjective) having sticks or stumps (as obstacles), in a° unobstructed Jāt V 203 (= akāca nikkaṇṭaka 206).
:: Khīḷana [derivation from khīḷeti] scorn Miln 357.
:: Khīḷeti [to kīḷ or to khila?] to scorn, deride, only in combination hīḷita khīḷita garahita (past participle) Miln 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; DN I 84, 177, 203; MN II 39; Snp page 16; past participle 61 etc. See explained at Sumaṅgalavilāsinī I 225 = Paramatthajotikā II 138. — khīṇaṁ mayhaṁ ￼ kammaṁ Jāt IV 3, similarly khīṇaṁ purāṇaṁ navaṁ n'atthi sambhavaṁ Snp 235 (khīṇa = samucchinna Paramatthajotikā I 194); pāpakamme khīṇe Peta Vatthu Commentary 105. āsavakhīṇa one whose cravings are destroyed Snp 370, cf. 162.
-āsava (adjective) whose mind is free from the four mental obsessions, especially of an Arahant Vinaya I 183; MN I 145; II 43; III 30; DN III 97, 133, 235; Iti 95; Snp 82, 471, 539, 644; Dhp 89, 420; Peta Vatthu Commentary 7 (= Arahanto); cf. BHS kṣīṇāśrava Divyāvadāna 542. — The seven powers of akh.-ā (khīṇāsava-balāni) discussed at DN III 283; Paṭisambhidāmagga I 35; ten powers at Paṭisambhidāmagga II 173, 176; cf. Vism 144 (where akh. walks through the air); -punabbhava one in whom the conditions of another existence have been destroyed (= khīṇāsava) Snp 514, 656; -bīja one who is without the seed (of renewed existence) (= preceding) Snp 235 (= ucchinna-bīja Paramatthajotikā I 194); -maccha without fish (of a lake) Dhp 155; -vyappatha without the way of (evil) speech (vyapp° = vācāya patho; explained Paramatthajotikā II 204 as na pharusavāco) Snp 158; -sota with the stream gone, i.e. without water, in macche appodake kh° Snp 777.
:: Khīṇatta (neuter) Sumaṅgalavilāsinī I 225 and khīṇatā (feminine) Dhp IV 228, the fact of being destroyed.
:: Khīra ￼ (neuter) [Sanskrit kṣīra] milk, milky fluid, milky juice Vinaya I 243; II 301; MN I 343f. = AN II 207 = past participle 56; AN II 95 (in simile with dadhi, navanīta, sappi, sappi-maṇḍa) = DN I 201; Dhp I 98; enumerated with dadhi, etc., as one constituent of material food (kaba linkāro ahāro) at Dhammasaṅgani 76 = 740 = 875; — Jāt IV 138 (mātu kh°); 140; Dhp 71 = Nettipakaraṇa 161; Miln 41; Peta Vatthu Commentary 198 (= sneha, milky juice); Vimāna Vatthu 75; Dhp I 98 (nirudaka kh°, milk without water). — duddha-khīra one who has milked Snp 18.
-odaka (neuter) milk-water or milk and water literally Jāt II 104, 106; figurative in simile khīrodakībhūtā for asamaggā parisā "a congregation at harmony as milk and water blend" AN I 70; SN IV 225 = MN I 207, 398 = AN III 67, 104; -odana (neuter) milk-rice (boiled) Vv3324 (= Vimāna Vatthu 147); -gandha the smell of milk Jāt VI 357; -ghaṭa a pot of milk Miln 48; -paka drinking milk; sucking (of a calf: vaccho mātari kh°) Dhp 284 (varia lectio khīra-pāna); Dhp III 424; -paṇṇin (masculine) name of a tree the leaves of which contain a milky sap, Calotropis gigantea MN I 429; -matta having had his fill of milk, happy (of a babe) SN I 108; -mūla the price of milk; money with which to buy milk Dhp IV 217; -sāmin master of the milk (+ dhīrasāmin) Abhidhammāvatāra 62.
:: Khīranikā (feminine) a milk-giving cow SN I 174.
:: Khīya [cf. khīyati] in °dhammaṁ āpajjati to fall into a state of mental depression Vinaya IV 151, 154; AN 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; Jāt I 290 (dhana); Peta Vatthu II 942; 112; Paṭisambhidāmagga I 94, 96; II 31 (āsavā); Abhidhammāvatāra 80. — present participle khīyamāna Snp 434; Abhidhammāvatāra 19. Preterit khīyi DN 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 = Skt. 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 DN II 155. After pronoun: mayhaṁ ￼ kho Jāt I 279; ete kho Vinaya I 10; idaṁ kho ibid.; so ca kho Jāt I 51; yo kho MN I 428; — After a negation: na kho indeed not Jāt II 111; no ca khvāssa AN V 195; mā kho Jāt I 253; — Often combined with pana: na sakkhā kho pana "is it then not possible" Jāt I 151; api ca kho pana Jāt I 253; siyā kho pana DN 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 Jāt I 279; atthi na kho Jāt III 52; kahan nu kho Jāt I 255.
:: Khobha (masculine) [cf. Vedic kṣubh kṣobhayati, to shake = Gothic skiuban German schieben, to push, English shove] shaking, shock Vism 31, 157; khobhaṁ karoti to shake Vimāna Vatthu 35, 36, 278; khobha-karaṇa shaking up, disturbance Vism 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; AN IV 394; V 234 = 249 (°yuga); Jāt VI 47, 500; Peta Vatthu II 117; Dhp 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 BHS kṣud in kṣuttarṣa hunger and thirst Jātakamala page 30] hunger Snp 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" Snp 145 (= lāmakaṁ Paramatthajotikā I 243); kh° ca bālaṁ Snp 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 = DN II 154; Vinaya IV 143; AN I 233; cf. Divyāvadāna 465; -āvakāsa in akhuddāvakāso dassanāya not appearing inferior, one of the attributes of a well-bred brahmin (with brahmavaṇṇī) DN I 114, 120, etc; -desa, in °issara ruler of a small district Saddhammopāyana 348.
:: Khuddaka ￼ = khudda; usually in compounds. In sequence khuddaka majjhima ... mahā Vism 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 Snp 603. Khuddaka (masculine) the little one, Miln 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 Jāt I 167; -rājā an inferior king Jāt V 37 (+ mahārājā); Paramatthajotikā II 121; cf. khujja and kuṭṭa; -vaggulī (feminine) a small singing bird Dhp 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 Jāt V 426 (+ piṭhasappī); Sumaṅgalavilāsinī I 148 (in combination with vāmana and kirāta); feminine Dhp 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 MN II 138. cf. ghuru-ghuru.
:: Khuṁseti [Dhatupāṭha 625: akkosane] to scold, to curse, to be angry at, to have spite against DN I 90, Sumaṅgalavilāsinī I 256 (= ghaṭṭeti); Vinaya IV 7; Paramatthajotikā II 357; Dhp IV 38, — past participle khuṁsita Dhp II 75.
:: Khuṇḍali at Peta Vatthu Commentary 162 (mā kh.) is to be read ukkaṇṭhi.
:: Khuppipāsā [cf. khudā] hunger and thirst: °āya mīyamāno MN I 85. Personified as belonging to the army of Māra Snp 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.; Vism 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. Skt. kṣura, a monkey's claw Avadāna-śataka I 236.
khura-kāse MN 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; SN IV 169 (tiṇha a sharp r.) Dhp II 257.
-agga the hall of tonsure Peta Vatthu Commentary 53; -appa a kind of arrow DN I 96; MN I 429 (+ vekaṇḍa); Vism 381; -kosa razor-sheath Vism 251, 255; -cakka a wheel, sharp as a razor Jāt IV 3; -dhāra 1. carrying razors, said of the Vetaraṇī whose waters are like razors Snp 674 (+ tiṇha dhāra); Jāt V 269; Vism 163. 2. the haft of a razor, or its case Snp 716 (°ūpama); Vism 500; Dhp II 257; -nāsa having a nose like a razor Jāt IV 139; -pariyanta a disk as sharp as a razor, a butcher's knife DN I 52 (= Sumaṅgalavilāsinī I 160; khura-nemi khura-sadisa-pariyanta), cf. °cakka; -māla name of an ocean, in °samudda Jāt IV 137; -mālī (feminine) = preceding ibid.; -muṇḍa close-shaven Vinaya I 344; Vimāna Vatthu 207. khuramuṇḍaṁ karoti to shave closely DN I 98; SN IV 344 = AN 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 (= Skt. 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". BHS kilviṣa classed with aparādha at Mahāvyutpatti page 245 No. 903] wrongdoing, demerit, fault, usually with °ṁ karoti to do wrong Snp 246; Saddhammopāyana 204; Jāt III 135 or °ṁ pasavati AN V 75; Vinaya II 198. — kata° (adjective) having done wrong in akata-kalyāṇo, etc. AN II 174, etc see kalyāṇa and kata II 1 a); MN I 39; Peta Vatthu IV 77; Peta Vatthu Commentary 59.
-kāraka1 = next Jāt III 14; °kārin, doing wrong Snp 665f.; Peta Vatthu Commentary 58.
:: Kibbisaka = kibbisa Saddhammopāyana 290.
:: Kicca (neuter) [gerund of karoti = Skt. kṛtya] 1. (adjective) that which ought to be done, that which is to be performed; neuter something to do Dhp I 15. Defined as kātabban ti kiccaṁ, kiñcid eva karaṇīyan ti Paramatthajotikā I 218; kattabaṁ karaṇīyaṁ Dhp 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 AN II 67; Dhp 276, 293; Jāt III 26; Dhp 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 AN II 67; Dhp 292, 293.
lucubrate: intensive study and the putting into writing of the results
￼ — p.p.
(b) (as philosophical term) function; rasa (essence) is either kicca r. or sampatti ṛ, function or property. Compendium 13, 213, note l.; Vism 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 Vism 581. — appa° having few or no duties Snp 144 (cf. Paramatthajotikā I 241). — ārāmika° duties of the ārāma Jāt I 38. — udaka° water-performance, ablution DN II 15. — kata° one who has performed his duties or mission, i.e. an Arahant Snp 1105; Vimāna Vatthu 531 (cf. Vimāna Vatthu 231. — bahu° having many obligations, being very busy AN 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" Dhp 74 (Dhp 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 Snp 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 SN I 91; Snp 676; -karaṇīyāni plural = kiccākicca, various duties AN IV 87; -kārin = kiccakara AN III 443.
:: Kiccayatā (feminine) [abstract from last] duty Vinaya II 89 (k° karaṇīyatā); Miln 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) Snp 676 = parihīnattha, in poverty Peta Vatthu Commentary 220 (kicco = kiccho). (b) difficult to obtain, hard, troublesome Dhp 182 (kiccho manussa-paṭilābho, Dhp 235 = dullabho). 2. (neuter) distress, misery, pain, suffering: kicchaṁ āpanno loko DN II 30; SN II 5; °ṁ vā so nigacchati "he gets into difficulties (i.e. becomes poor)" Jāt V 330 (= dukkhaṁ nigacchati); Vism 314; Dhp I 80. — Oblique cases used adverbially: instrumental kicchena with difficulty Jāt I 147, 191 (paṭijaggita); V 331 (the same); ablative kicchā the same Jāt V 330. — akiccha (°-) without difficulty, easily, in phrase akiccha-lābhin taking or sharing willingly (+ kasira-lābhin) MN I 33, 354 = SN II 278 = AN 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. Skt. kṛcchrāyate] to be troubled, to be wearied, to suffer Thera 962 (with accusative of object); usually with kilamati: k° kāyo kilamati Thera 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 SN IV 289 (for kuṭṭhita), said of the heat.
:: Kikī [onomatopoetic to sound-root kṛ (see note on gala]), cf. Skt. kṛka-vāku cock, after the cry of the bird] 1. (masculine) the blue jay (Jāt 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 Vism 36 (aṇḍaṁ anurakkhamānā); Jāt III 375 (rakkhati); cf. Paramatthajotikā II 317 (kikī sakuṇikā aṇḍassa upari seti).
:: Kila see kili (the sound click).
Fascine: "A bundle of rods, sticks, or pipes bound together, used in construction or military operations for filling inmarshy ground or other obstacles and for strengthening the sides of embankments, ditches, or trenches." - Wikipedia
￼ — p.p.
:: Kilama [spelled klama, from klam] fatigue Jāt V 397 (= kilantabhāva).
:: Kilamatha [from klam, in formation cf. samatha] tiredness, fatigue, exhaustion MN I 168; AN II 199; SN I 136; as kāya°, citta° SN V 128; as daratha° AN III 238; Peta Vatthu Commentary 23; as niddā° AN 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) Dhp 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 Jāt I 115; present participle kilamayanto DN 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 DN 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 Vism 327; also a screen, a fascine, hurdle, faggots; a crate, crating: tassa gandhabbaṁ kilañjā-kaṇḍūvanaṁ viya hutvā ... Jāt II 249; "his music was like the scraping of a mat"; suvaṇṇa-kilañjā a gilt mat Jāt IV 212. As a fascine, used in making a road: Dhp I 442. As a screen (combined with chatta, fan) Peta Vatthu Commentary 127; as faggots: Jāt I 158; Miln 287; as a crate or basket, used by distillers: MN I 228 = 374 (soṇḍikā-kilañjā) (cf. the translation under soṇḍa in JPTS 1909); to which is likened the hood of a snake: SN I 106 (snake = māra).
:: Kilāsa [cf. Skt. kilāsa] a cutaneous disease, perhaps leprosy, enumerated under the various diseases (ābādhā) together with kuṭṭha gaṇḍa k° sosa Vinaya II 271; AN 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) SN I 47; V 162; Jāt I 109; Miln 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 Snp 348; pariyodapeyya attānaṁ citta-klesehi paṇḍito SN V 24 = AN V 232, 253 = Dhp 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; Vism 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; Vism 177; -āvaraṇatā the same AN III 436; -kkhaya the destruction of lust Abhidhammāvatāra 81; -paripantha danger of lust Jāt 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 Dhp I 317 (in explanation of Māra); -vatthūni (plural) the (ten) divisions of kilesa (see above) Dhammasaṅgani 1229, 1548; Vism 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 Jāt I 243; II 363, 397 (as "kilī"). — Also repeated "kilikilī ti" click, click Jāt I 70. 2. As noun feminine tinkling, clicking, ticking (cf. kiṇi), in kiliṁ karoti to tinkle Jāt V 203.
:: Kilijjati [medium-passive of kilid = Skt. 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); Snp 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 Jāt 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. Skt. krandati?) also Greek κλάζω, Latin clango, Gothic hlahjan ("laugh") and in Skt. kolāhala, kokila, cf. cuculus (cuckoo) and perhaps Skt. 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; Jāt 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 Jāt I 8.
:: Kilissati [Sanskrit kliśyati = kliś or śliṣ to adhere, cf. Pāḷi kheḷa and silesuma or semha, Skt. śleṣma, slime. Same root as Greek λείμαξ snail; as 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 Iti 76 (of clothes, in the passing away of a deva); Thera 954 (kilisissanti, for kilissanti); Paṭisambhidāmagga I 130. Kilisseyya Dhp 158 (explained as nindaṁ labhati) to do wrong. cf. pari°.
:: Kiliṭṭha [past participle of kilissati] 1. soiled, stained, impure; of gatta, limbs Jāt I 129; of cīvara, cloak Abhidhammāvatāra 92; of avttha, clothes Dhp II 261; of pāvāra-puppha, mango blossom Paramatthajotikā I 58 = Vism 258. 2. unclean, lustful (morally) bad, in °kamma dirty pursuit, i.e. cohabitation Jāt IV 190; Peta Vatthu Commentary 195 (of agaṇikā); together with kuthita Miln 250.
:: Kiloma [= kilomak?] at Jāt 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 [= Skt. kloman, the right lung, cf. Greek πλεύμων, Latin pulmo] the pleura MN I 185 = Khuddakapāṭha III, Nettipakaraṇa 77 = Vibhaṅga 193; Jāt IV 292; Miln 26. Discussed in detail at Vism 257, 357.
:: Kimi masculine [Vedic kṛmi] a worm, vermin: setā kimī kaṇhasīsā AN III 241; Miln 272; Sumaṅgalavilāsinī I 199; — as animal of death and putrefaction MN I 507; Jāt I 146; Snp 201; especially with reference to the punishment of petas: Peta Vatthu I 31; Theri 439; Peta Vatthu Commentary 192; Saddhammopāyana 603. As glow-worm MN II 34; 41 (with khajjopanaka); sālaka° a very minute insect Miln 312. In similes: Thera 1175 (kimī va mīḷhasallitto); Vism 500, 598. In compound kimi-kula the worm kind (genus worm) Miln 100; Vism 235; °gaṇa crowd of worms Vism 314.
:: Kimina (adjective) [from kimi] covered with worms Jāt V 270.
:: Kiṁ ￼ [neuter of relative pronoun ka] 1. As neuter substantive what? sotānaṁ kiṁ nivāraṇaṁ what is the obstruction? Snp 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? Snp 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? Snp 1131; Peta Vatthu II 81 (= kiṁ nimittaṁ). — Instrumental kena by what or how is it that: kenassu nivuto loko Snp 1032. — Accusative kiṁ: kiṁ kāhasi what will you do Snp 428; kiṁ āgamma kiṁ ārabbha on what grounds and for what reason? DN I 13, 14, etc.; kiṁ nissita to what purpose Snp 1043. — Locative, kismiṁ in what or what about: kismiṁ vivādo "what is the quarrel about?" DN I 237; or kimhi, e.g. kimhi sikkhamāno in what instructed? DN 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 Snp 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 Snp 206 (see aññatra) kin nu kho why, but why, why in the world? DN II 131; Jāt II 159; Dhp II 91. As kimo in kimo nu why then? Jāt III 373; V 479 (= kim eva); kimu Saddhammopāyana 137; kim pana = nonne: kim pana bhante addasa? "Have you not seen?" DN II 132; kim pana tvaṁ maññasi what then do you think = do you not think then, that? ... Jāt I 171; kim aṅga how much more or less, i.e. far more, or far less Miln 274 as kim aṅga pana why then? MN III 181; Miln 23; Vism 233; kin ti how then? DN II 74; kin ti te sutaṁ have you not heard? DN I 104; kintikaro = kathankaro q.v.; kiñca (cf. kiñcāpi under kiñci) = num-que, nonne; is it not that, rather Jāt 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 ... Snp 231; n'atthi kiñci there is nothing: see under atthi and kiñcana; kiñci n'atthi loke there is nothing in this world ... Snp 1122. kiñcāpi whatever, however much: kiñcāpi te tattha yatā caranti "however much they endeavour in this" Snp 1080; Jāt I 147; Iti 114; Paramatthajotikā I 187, 190. Same as disjunctive conjunction with following pana: (= Latin quamvis) kiñcāpi hi ... pana although ... yet Dhp I 391; kiñcāpi with potential ... atha kho although ... yet; it may be that ... but SN 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? AN I 62; -atthaṁ for what purpose Jāt I 279; -atthiya to what purpose Jāt IV 239; Miln 19; Vimāna Vatthu 230; to any purpose, of any use SN V 171; -abhiñña having what name? Jāt VI 126; -kara doing whatever (his duty), a servant, in k.-k.-patissāvin an obedient servant DN I 60 (cf. explained at Sumaṅgalavilāsinī I 168) AN III 37; IV 265f.; Therīgāthā Commentary 252; -karaṇīya business, occupation AN 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 MN I 163 = 240; -jacca of what caste? Snp page 80; -nāma of what name? Miln 15, 17; Dhp 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) Jāt I 368; -purisa 1. a wild man of the woods Jāt IV 254; VI 272, 497. 2. = kinnara (q.v.) AN I 77; Jāt V 42, 416. feminine kimpurisī Jāt V 215, 216; -phala = °pakka, in °rukkha a tree with unknown (poisonous) fruit Jāt I 271; -rukkha what kind of tree Jāt V 203; -vādin holding what view? AN I 62; -samācāra (a) of what conduct, in combination with; -sīla of what character Snp 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 SN IV 193 (parable of the k.); Jāt II 265 (°opama-jātaka); V 405; VI 536. Perhaps. varia lectio at Paramatthajotikā II 284.
-puppha the (red) flower of the k. tree Vism 252; -vaṇṇa of the colour of the k. (flower) Jāt I 73 (aṅgārā ashes).
:: Kinnara [kiṁ + nara, literally what-man, see kiṁ 3] a little bird with a head like a man's] Jāt IV 106, 254, 438, V 47, 456; Miln 267. Canda kinnara proper name Jāt I 91, VI 283, VI 74. feminine Kinnarā name of a queen Jāt V 437f., and kinnarī Theri 381 (cf. Therīgāthā Commentary 255), Jāt 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 Jāt III 315. See also kilikilāyati and cf. Skt. kiṭikiṭāyati to grind (one's teeth) and Prākrit kiḍikiḍiya (chattering) Weber, Bhagavatī page 289; also BHS kaṭakaṭāyati Lalitavistara 251. See taṭataṭayati and note on gala.
:: Kiṇāti [krī Vedic kriṇāti] to buy Vism 318; potential kiṇe Jāt V 375; gerund kiṇitvā MN I 384; Jāt I 92, 94; infinitive kiṇituṁ Jāt 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 DN I 90 = 116; SN IV 117; MN I 334; II 177; in a moral sense = bad, wicked, with nālam-ariyā dhammā DN I 163.
:: Kiṇi (indeclinable) a particle, expressing the sound of a small bell: "tink" Dhp I 339 (varia lectio kiri; see also kili and note on gala]).
:: Kiṇṇa1 [cf. Skt. 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 Jāt IV 362; Vimāna Vatthu 12.
:: Kiṅkiṇika (masculine neuter) [onomatopoetic formation from sound particle kiṇi, see note on gala]] a small bell Jāt IV 259, 413; (suvaṇṇa°); Vimāna Vatthu 781 (= kiṅkiṇi Vimāna Vatthu 303); Vinaya III 42 (kiṅkiṇikā saddo).
-jāla a net or fringe of tinkling bells DN II 183; Jāt I 32; Dhp 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 DN III 217; MN I 298; SN IV 297; Vibhaṅga 368; Cullaniddesa §206b (adding māna, diṭṭhi, kilesa, duccarita); as obstruction (palibujjhana), consisting in rāga, etc. At Dhp III 258 (on Dhp 200). — Khīṇa-saṁsāro na c'atthi kiñcanaṁ "he has destroyed saṁsāra and there is no obstruction (for him)" Thera 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" AN II 177. — akiñcana (adjective) having nothing Miln 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" Dhp 421 = Snp 645, cf. Thera 537; kāme akiñcano "not attached to kāma" as especially of akhīṇāsava AN V 232f. = 253f. Often combined with anādāna: Dhp 421; Snp 620, 645, 1094. — akiñcano kāmabhave asatto "having nothing and not attached to the world of rebirths" Vinaya I 36; Snp 176, 1059; — akiñcanaṁ nānupatanti dukkhā "ill does not befall him who has nothing" SN I 23. — sakiñcana (adjective) full of worldly attachment Snp 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 Snp 121; 131; Puggalapaññatti 210 (III 4). āmisa-kiñcikkha-hetu "for the sake of a little gain" AN 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 SN IV 118 is evidently corrupt (varia lectio °bhādhanā for bādhanā?).
-kamyatā in the desire for some little thing Snp 121 (cf. Paramatthajotikā II 179: appamattake kismiñcid eva icchāya).
:: Kiñjakkha (masculine neuter) [cf. Skt. kiñjalka and remarks at Abhidh-r-m page 186] a filament, especially of the lotus SN III 130; Jāt 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. Skt. pipīlikā, see Trenckner, "Notes", page 108] an ant Snp 602 (kuntha°); Dhp I 360; Jāt IV 142 (kuntha°); V 39 (tamba°-°āni); Miln 272. — kipillaka Jāt I 487 (varia lectio for pillaka); IV 375 (tamba°-puṭa); Dhp 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. Skt. 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 Jāt 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 Jāt I 158 and II 430 (kirā ti anussavatthe nipāto). 1. mahantaṁ kira Bārāṇasirajjaṁ "the kingdom of B. is truly great" Jāt I 126; attā hi kira duddamo "self is difficult to subdue, we know" Dhp 159; amoghaṁ kira me puṭṭhaṁ Snp 356. — na kira surely not Snp 840; Jāt I 158. 2. esā kira Visākhā nāma "that I présumé is the Visākhā" (of whom we have heard) Dhp 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" Dhp 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 ... Jāt I 125; sā kira dāsī adāsi now the maid gave her ... Peta Vatthu Commentary 46; cf. Jāt I 195, etc.
:: Kiraṇa1 (neuter) [from kṛ, karoti to do] an occupation, place of work, workshop Jāt 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 Jāt 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) SN III 149; IV 93; Snp 454, 725; — kāla° "fulfilment of one's time" i.e. death SN III 122; Peta Vatthu I 1012; Snp 694; past participle 17; kusala° performance of good actions SN 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 SN I 87 = 89 = AN III 48; a° Peta Vatthu Commentary 54 maṅgala° celebration of a festival Peta Vatthu Commentary 86; massu-kiriyā the dressing of the beard Jāt III 314 (cf. m.-karaṇa and kappanā); sacchi k. realization, see sub voce — akiriyā the non-performance of, omission, abstaining from (a° akaraṇa = veramaṇī) Jāt III 530; Vibhaṅga 285. (b) an act in a special sense = promise, vow, dedication, intention, pledge: Peta Vatthu Commentary 18; justice: Miln 171; kiriyaṁ bhindati to break one's vow Miln 206.
"An action which ends in itself": not only in itself, but it terminates the kammic stream which prompted the action.
￼ — p.p.
(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 AN I 286 (different at DN I 53); n'atthi kiriyā it does not matter MN 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 DN 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: DN I 115 (of Gotama) AN I 62; Vinaya I 71; a° denying the difference between merit and demerit AN IV 174 = Vinaya I 234; 242, III 2; AN IV 180f.; SN III 73. (+ n'atthikavāda); -vādin adjective to preceding AN 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 Vism 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 Snp 165, Dhp 395 = Thera 43; especially as epithet of petas: Peta Vatthu II 113; Snp 426, 585; Saddhammopāyana 101; Miln 303.
:: Kisaka = kisa Vinaya I 36 = Jāt I 83; feminine kisikā Theri 27.
:: Kissati [denominative from kisa] 1. to get thin, to become exhausted, to waste, weary, worry Jāt VI 495 (preterit mā kisittha = commentary mā kisā bhava). 2. [passive of kassati, kṛṣ] see pari°
:: Kissava in negative akissava at SN 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 SN I 24; Jāt V 116; 117 (a°); — kitavā at Dhp 252 (= Dhp III 375) in combination with saṭha also at Jāt 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 Dhp 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 BHS 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?" Jāt I 32. — as indefinite: a little; kittakaṁ jīvissāmi, Jāt 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?" SN 5.47.11; Cullaniddesa §502 B; K° nu kho paññavā ti vuccati? MN 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 Snp 1053, 1132. gerund: kittanīya to be praised Peta Vatthu Commentary 9. — preterit akittayi Snp 875, 921, — past participle kittita.
:: Kitti and Kittī feminine [Vedic kīrti, °qer: cf. Greek καρκαίρϖ, Old High German hruod, hruom = German ruhm; °qār: cf. Skt. 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 SN I 25; kittiñ ca sukhañ ca SN I 187; consciousness AN II 32; yaso kittī ca "fame and renown" Snp 817 (= Mahāniddesa 147, where applied to the religious perfection attained by a samaṇa); Snp 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.) DN I 49, 87, 115, 116, 236; SN IV 323, 374; V 352; AN I 57, 180; III 30, 39, 58, 253, 267; IV 80; etc. The same with reference to others: Miln 284. Applied to the good reputation of a man (of akalyāṇamitta) at past participle 37; the opposite is pāpako kittisaddo, bad reputation: AN I 126; III 269; past participle 36; -vaṇṇa praise, in °hara receiving or deserving praise DN III 191; cf. °bhatā Mahāniddesa 147.
:: Kittika (adjective) [from kitti] famous Vimāna Vatthu 200.
:: Kittima (adjective) [cf. Skt. kṛtrimā, derived from kṛti, karoti, in sense of kata I 2 (a)] made up, artificial; clever, skilful Therīgāthā Commentary 227; Dhp 391 (of nāma); Vimāna Vatthu 275 (of ratha: cleverly constructed). cf. also kutta, — feminine kittimā at Jāt 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 Snp 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. Skt. kṛṣṭa kṛṣ] growing corn, the crop on the ground, a cornfield AN III 393 (in simile), cf. SN IV 195.
-āda eating corn AN III 393; -ārakkha the guardian of the cornfield SN IV 196; -sambādha "when the corn is thick," in °samaye near harvest-time MN I 115 (in simile); Jāt I 143 (sassa-samaye + k.), 338.
:: Kīdisa (interrogative adjective) [cf. Skt. kīdṛś = kiṁ dṛśa] what like? of what kind? which? (cf. tādisa) Snp 836, 1089 (= kiṁ saṇṭhita Cullaniddesa II; Peta Vatthu II 63; Peta Vatthu Commentary 50, 51; Vimāna Vatthu 76). — as proper name SN IV 193. — See also Kīrisa.
:: Kīla = a pin, a stake, see khīla.
:: Kīḷanaka [from kīḷati] a plaything, a toy Theri 384 (with reference to the moon).
:: Kīḷanā (feminine) [from kīḷati) playing, sport, amusement Nettipakaraṇa 18; Peta Vatthu Commentary 67; Dhp 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) DN II 196; Jāt V 38; Theri 147; Peta Vatthu Commentary 16, 67, 77, 189; — with accusative to celebrate: nakkhattaṁ Jāt I 50; Vimāna Vatthu 63; Peta Vatthu Commentary 73; Therīgāthā Commentary 137; chaṇaṁ Dhp III 100, — past participle kīḷita. Causative II kīḷāpeti to make play, to train Jāt II 267 (sappaṁ to train or tame a snake).
:: Kīḷā feminine [from kṛīḍ, cf. Skt. krīḍā] play, sport, enjoyment; udakakīḷaṁ kīḷantī enjoying herself on the water Peta Vatthu Commentary 189. — uyyāna° amusement in the park Dhp 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 Jāt V 38; kīḷādhippāyena in play, for fun Peta Vatthu Commentary 215; — cf. kīḷikā.
-goḷa a ball to play with Vism 254; -goḷaka the same Vism 256 (cf. Paramatthajotikā I 53); Therīgāthā Commentary 255; -pasuta bent on play Jāt I 58; -bhaṇḍaka (neuter) toy Miln 229 (= kīḷāpanaka MN I 266); -maṇḍala play-circle, children's games, playground Jāt VI 332; Dhp III 146; -sālā playhouse Jāt VI 332.
:: Kīḷāpanaka  1. (neuter) a plaything, toy MN I 266, 384; a list given at AN V 203. 2. (adjective) one who makes play Jāt IV 308 (sappa° a snake-trainer, cf. sappaṁ kīḷāpeti Jāt II 267).
:: Kīḷikā (feminine) play, sport, amusement; always °—°, like kumāra° DN II 196; uyyāna° (sport in the garden) Jāt III 275; IV 23, 390; udaka° Therīgāthā Commentary 186.
:: Kīḷita [past participle of kīḷati] played or having played, playing, sporting; celebrated (of a festival) AN IV 55 (hasitala pita°); Peta Vatthu Commentary 76 (sādhu°). — (neuter) amusement, sport, celebration MN I 229 (kīḷita-jātaṁ kīḷati). cf. sahapaṁsu°; see also keḷi and khiḍḍā.
:: Kīra [cf. Skt. kīra] a parrot Abhidhānappadīpikā 640 (cf. cirīṭi).
:: Kīrisa = kīdisa Theri 385 (cf. Therīgāthā Commentary 256).
:: Kīta [past participle of kiṇāti] bought Jāt I 224 (°dāsa a bought slave) II 185.
:: Kīṭa (neuter) [cf. Skt. kīṭa] a general term for insect Dhp I 187; usually in combination with paṭaṅga, beetle (moth?) MN III 168 (with puḷava); Snp 602; Jāt VI 208; Miln 272 (°vaṇṇa); Peta Vatthu Commentary 67; Vism 115. kīṭa at Jāt 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" Snp 959. — Kīva kaṭuka how painful? Peta Vatthu Commentary 226; k°-ciraṁ how long? Paramatthajotikā and Snp 1004; k°-dīghaṁ same Snp page 126; °k-dūre how far? Miln 16; Dhp I 386; k°-mahantaṁ how big? Dhp I 29; Vimāna Vatthu 325; k°-bahuṁ how much? Dhp 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); Jāt V 407. Also in list of sixteen obstructions (palibodhā) at Miln 11.
:: Koccha2 (neuter) a comb (for hair-dressing Vinaya II 107; Vimāna Vatthu 8446 (= Vimāna Vatthu 349); Theri 254, 411 (= Therīgāthā Commentary 267).
-kāra a comb-maker Miln 331 (not in corresponding list of vocations at DN I 51).
:: Koci see ka.
:: Kodaṇḍa (neuter) [cf. Skt. kodaṇḍa] a cross-bow MN I 429 (as opposed to cāpa); Miln 351 (dhanu and k°). °ka same Jāt 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 AN I 91, 95; in sequence kodha upanāha makkha paḷāsa, etc. Cullaniddesa rāga 1.; Vibhaṅga 357f.; Vism 53, 107, 306; in formula abhijjhā byāpāda k. upanāha MN I 36; AN I 299 = IV 148; cf. AN 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 Snp 245; kadariya Snp 362; pesuniya Snp 928; mosavajja Snp 866, 868 (cf. SN I 169). Other passages, e.g. AN I 283; SN I 240; Snp 537, (lobha°); Peta Vatthu II 37; Dhp 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" SN I 240; māno hi te brāhmaṇa khāribhāro kodho dhūmo bhasmani mosavajjaṁ, etc. "anger is the smoke (smouldering) in the ashes" SN I 169 = Cullaniddesa 576. — kodhaṁ chetvā cutting off anger SN I 41 = 47 = 161 = 237; kodhaṁ jahe vippajaheyya mānaṁ "give up anger, renounce conceit" Jāt I 23 25 = Dhp 221; kodhaṁ pajahanti vipassino: "the wise give up anger" Iti 2 = 7; panuṇṇa-kodha (adjective) one who has driven out anger Snp 469; akkodhena jine kodhaṁ conquer anger by meekness Dhp 223 = Jāt 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" Dhp 222, cf. Snp 1. — akkodha freedom from anger, meekness, conciliation MN I 44; SN I 240 (with avihiṁsā tenderness, kindness); AN I 95; Dhp 223 = Jāt II 4 = Vimāna Vatthu 69.
-ātimāna anger and conceit Snp 968; -upāyāsa companionship or association with anger, the state of being pervaded with anger (opposite akkodh°) MN I 360, 363; often compared with phenomena of nature suggesting swelling up, viz. "uddhumāyika " kodhupāyāsassa adhivacanaṁMN I 144; "sa-ummī" Iti 114; "sobbho papāto" SN III 109; -garu "having respect for" i.e. pursuing anger (opposite saddhammagaru) AN II 46f., 84; -paññāṇa (adjective) knowing the true nature of anger Snp 96 (cf. Paramatthajotikā II 170); -bhakkha feeding on, i.e. fostering anger, especially of a yakkha SN I 238; -vinaya the discipline or control of anger AN 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; DN III 45, 246; AN V 156, cf. Snp 116; SN II 206; past participle 18. — k° kodhābhibhūta AN IV 94f.; k° kodhavinayassa na vaṇṇavādī AN V 165. — Used of caṇḍa Peta Vatthu Commentary 83. — cf. SN IV 240; MN I 42f., 95f.; Peta Vatthu Commentary 82. akkodhana friendly, well-disposed, loving DN III 159; SN II 207; iV 243; MN I 42f., 95f.; Snp 19, 624, 80, 941; Vimāna Vatthu 155; Vimāna Vatthu 69.
:: Kodumbara see koṭumbara.
:: Kohañña (neuter) [from kuhana] hypocrisy, deceit Jāt II 72; III 268; IV 304; Dhp I 141.
:: Koja mail armour Jāt IV 296 (= kavaca).
:: Kojava a rug or cover with long hair, a fleecy counterpane Vinaya I 281; Dhp 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 = Skt. koka, cuckoo] awolf Jāt VI 525; Mahāniddesa 13 = Cullaniddesa §420; Miln 267 = Jāt V 416. °vighāsa remainder of a wolf's meal Vinaya III 58.
:: Koka2 [cf. Skt. koka] name of a tree, Phoenix sylvestris: see keka.
:: Kokanada (neuter) [cf. Skt. kokanada] the (red) lotus AN III 239 = Jāt I 116.
:: Kokāsika the red lotus in °jāta "like the red lotus," said of the flower of the Pāricchattaka tree AN IV 118.
:: Kokila [cf. Skt. 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 Jāt 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 MN I 80; AN III 49 (sampanna-kolakaṁ sūkaramaṁsa "pork with jujube"); Jāt III 22 (= badara); VI 578.
-mattiyo (plural) of the size of aj. truit, always combined with kolaṭṭhi-mattiyo, of boils AN V 170 = Snp 125, cf. SN 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; Jāt I 33; Sumaṅgalavilāsinī I 58; Vimāna Vatthu 36.
:: Kolaṅkola [derivation from kula] going from kula to kula (clan to clan) in saṁsāra (Samantapāsādikā 1016) AN I 233 = past participle 16; SN V 205; Nettipakaraṇa 189, cf. AN IV 381; AN V 120.
:: Kolañña (adjective) [from kula] born of (good) family (cf. kulaja); as —°, belonging to the family of ... DN I 89; Sumaṅgalavilāsinī I 252; Miln 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 AN 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 Skt. 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) SN I 150 = AN V 170 = Snp 125 (with kolamattiyo), and °mattā Theri 498 = Therīgāthā Commentary 289; Dhp 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. Vism 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 Jāt I 48 as kappa-halāhala, Buddha° and cakkavatti°, eka-kolāhalaṁ one uproar Jāt IV 404; VI 586; Dhp II 96. See also Vinaya II 165, 275, 280; Jāt V 437; Dhp I 190; Peta Vatthu Commentary 4; Vimāna Vatthu 132.
:: Koleyyaka (adjective) of good breed, noble, applied to dogs Jāt 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 Jāt III 22, but wrongly explained as kula-dattika phala= given by a man of (good) family.
:: Kolīniyā (feminine) well-bred, of good family Jāt II 348 (koleyyaka).
:: Koḷāpa (and kolāpa) (adjective) 1. dry, sapless; always applied to wood, frequent in similes SN IV 161, 185; MN I 242; III 95; Jāt III 495; Miln 151; Dhp II 51; IV 166. 2. hollow tree Cullaniddesa §40; Paramatthajotikā II 355 (where Weber, Index Streifen V 1862, page 429 suggests reading koṭara = Skt. koṭara hollow tree; unwarranted).
:: Koḷikā (or kolika?) (feminine) = adjective = kolaka, applied to boils, in pīḷikoḷikā (itthi) having boils of jujube size Theri 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 AN IV 210.
-pati husband of a child-wife Jāt II 120 cf. P. Thieme, Kleine Schriften, 1984, 426f.; -brahmacariyā (°ṁ carati) to practise the vow of chastity or virginity AN 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 DN I 47 (as Komārabhacca Sumaṅgalavilāsinī I 132); Vinaya I 71; Jāt I 116; cf. Saddhammopāyana 351.
:: Komāraka (and °ika) = preceding. AN I 261; Jāt II 180 (-dhamma virginity); of a young tree SN IV 160. — f. °ikā Jāt III 266.
:: Komudī (feminine) [from kumuda the white waterlily, cf. Skt. kaumudī] moonlight; the full-moon day in the month Kattika, usually in phrase komudī catumāsinī Vinaya I 155, 176,f.; DN I 47 (explained at Sumaṅgalavilāsinī I 139 as tadā kira kumudāni supupphitāni honti) or in phrase Komudiyā puṇṇamāya Dhp III 461.
:: Konta a pennant, standard (cf. kunta) Jāt VI 454; Sumaṅgalavilāsinī I 244; Paramatthajotikā II 317.
:: Kontīmant a (leather worker's) knife Jāt VI 454.
:: Koṇa [cf. Skt. 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 Miln 53.
:: Koṇḍa-damaka (?) [cf. kuṇḍa] Jāt IV 389; also as varia lectio B at Jāt II 209.
:: Koṇḍañña a well-known gotta Jāt II 360.
:: Koṇṭa (varia lectio B. koṇḍa) (?) a man of dirty habits Jāt II 209. 210, 212.
:: Koṇṭha a cripple Jāt II 118.
:: Koñca1 [cf. Skt. krauñca and kruñc] the heron, often in combination with mayūra (peacock): Thera 1113; Vimāna Vatthu 111, 358; Jāt V 304; VI 272; or with haṁsa Peta Vatthu II 123. — Explained as sārasa Vimāna Vatthu 57; jiṇṇa° an old heron Dhp 155.
:: Koñca2 = abbreviation of koñca-nāda, trumpeting, in koñcaṁ karoti to trumpet (of elephants) Vinaya III 109; Jāt 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] Jāt I 50; Miln 76 (in etymological play with koñca); Vimāna Vatthu 35. -rāva = preceding Dhp IV 70. -vādikā a kind of bird Jāt VI 538.
:: Kopa [from kup] ill-temper, anger, grudge Vinaya II 184 = Snp 6; Dhammasaṅgani 1060; with appaccaya (mistrust) MN 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) DN III 159; SN IV 305; MN I 96f., 250, 442; AN I 124, 187; II 203; III 181f.; IV 168, 193; Jāt I 301; Snp page 92. akopa (adjective) friendly, without hatred, composed Snp 499.
-antara (adjective) one who is under the power of ill temper SN I 24.
:: Kopaneyya (adjective) [from kopa] apt to arouse anger Jāt 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; Jāt II 366 = Dhp 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. Skt. kaupīna] a loin-cloth Jāt V 404; Peta Vatthu II 323; Peta Vatthu Commentary 172; Saddhammopāyana 106.
-niddaṁsanin "one who removes the loin-cloth," i.e. shameless, impure DN III 183.
:: Korabya [Sanskrit kauravya] proper name as cognomen: the descendant of Kuru Jāt II 371 (of Dhanañjaya).
:: Korajika (adjective) [from ku + raj or rañj, cf. rāga] affected, excitable, infatuated Mahāniddesa 226 = Cullaniddesa §342 (varia lectio kocaraka) = Vism 26 (varia lectio korañjika).
:: Koraka (masculine neuter) [cf. Skt. koraka] 1. A bud Jāt II 265. 2. A sheath Jāt III 282.
:: Korakita (adjective) [from koraka] full of buds Vimāna Vatthu 288.
:: Koraṇḍaka [= kuraṇḍaka] a shrub and its flower Jāt V 473 (°dāma, so read for karaṇḍaka), VI 536; as name of place in Koraṇḍaka-vihāra Vism 91.
:: Koriyā (feminine) a hen varia lectio (ti vā pāḷi) at Theri 381 for turiyā. See also Therīgāthā Commentary 255 (= kuñcakārakukkuṭī).
:: Kosa1 (masculine neuter) [cf. Skt. 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 AN IV 95 (rāja°); Snp 525; Jāt IV 409 (= wealth, stores); Jāt 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° Vism 251, paṇṇa° Paramatthajotikā I 46. 3. a vessel or bowl for food: see kosaka. 4. a cocoon, see — °kāraka; 5. the foreskin, (the praeputium) Jāt 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) AN 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) DN III 143, 161. Applied as to this item, to the Buddha DN I 106 (in the commentary Sumaṅgalavilāsinī I 275, correct the misprint kesainto kosa) DN II 17; Snp 1022 pages 106, 107; Miln 167. For the myth see DB III 132-136; -kāraka the "cocoon-maker," i.e. the silk-worm, Vinaya III 224; Vism 251; -koṭṭhāgāra "treasury and granary" usually in phrase paripuṇṇa-k. °k. (adjective) "with stores of treasures and other wealth" Vinaya I 342; DN I 134; SN I 89; Miln 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; SN V 277-280; AN I 11, 16; II 218; III 375, 421; IV 195 (= Dhp 241); V 146f.; 159f.; Miln 351; Vism 132; Nettipakaraṇa 127; Dhp III 347; IV 85; as 146; Paramatthajotikā II 21.
:: Kosaka [from kosa] 1. a sheath for a needle Jāt III 282; 2. a bowl, container, or vessel for food Jāt I 349 (varia lectio kāsaka); MN II 6, 7, (-°āhāra adjective living on a bowl-full of food; also aḍḍha°) Vism 263. 3. case for a key (kuñcikā°) Vism 251.
:: Kosalla (neuter) [derivation from kusala] proficiency. There are 3 kinds mentioned at DN III 220, Vibhaṅga 325 and Vism 439 f., viz. āya°, apāya° and upāya°; at Dhammasaṅgani 16 = 20 = 292 = 555 = Cullaniddesa adpaññā, it is classed between paṇḍicca and nepuñña. See also past participle 25; Vism 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. Skt. kośātakī] a kind of creeper Vimāna Vatthu 474; Vism 256, 260, 359; Vimāna Vatthu 200; -bīja the seed of the k. AN I 32 = V 212.
:: Koseyya [derivation from kosa, cf. Skt. kauśeya silk-cloth and Pāḷi kosa-kāraka] silk; silken material Vinaya I 58 = Miln 267; Vinaya I 192, 281; II 163, 169; DN I 7, cf. AN I 181 (see Sumaṅgalavilāsinī I 87); AN IV 394; Peta Vatthu II 117; Jāt I 43; VI 47.
-pāvāra a silk garment Vinaya I 281; -vattha a silk garment Dhp I 395.
:: Kosika = kosiya, an owl Jāt V 120.
:: Kosiya an owl Jāt II 353, cf. Personal name Kosiyāyana Jāt I 496. Biḷārakosika (and °kosiya) Jāt IV 69.
:: Kosī (feminine) a sheath DN I 77 = MN II 17.
:: Kotthalī (koṭṭhalī?) a sack (?) Vinaya III 189 = IV 269.
:: Kotthu [koṭṭhu Jāt only: cf. Skt. kroṣṭu, of kruś] a jackal DN III 25, 26; MN I 334; Mahāniddesa 149 (spelled koṭṭhu); Jāt VI 537 (°sunā: explained by sigāla-sunakhā, katthu-soṇā ti pi pāṭho).
:: Kotthuka (and koṭṭhuka) = preceding SN I 66 (where text has kutthaka) Jāt II 108; Miln 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 ... MN I 265; AN III 439; °maṅgalika celebrating feasts, festive AN III 206; Jāt I 373; Miln 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 Miln 4; Dhp I 330.
-sadda shout of excitement Miln 301.
:: Koṭa [from kūṭa2] belonging to a peak, in compound °pabbata "peak-mountain," name of place Vism 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. Skt. koṭi and kūṭa2] the end (a) of space: the extreme part, top, summit, point (cf. anta to which it is opposed at Jāt VI 371): dhanu-koṭiṁ nissāya "through the (curved) end of my bow," i.e. by means of hunting Jāt II 200; aṭṭhi-koṭi the tip of the bone Jāt III 26; cāpa° a bow Vimāna Vatthu 261; vema° the part of a loom that is moved Dhp III 175; khetta° the top (end) of the field Paramatthajotikā II 150; caṅka mana° the far end of the cloister Jāt 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] SN 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" Jāt 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) Snp 677; Jāt I 227, 230, 345 = Dhp I 367 (asīti°-vibhavo); Jāt I 478; Peta Vatthu Commentary 3, 96; cf. also koṭisatā Arahanto Miln 6, 18. — kahāpaṇa-koṭi-santhārena "for the price (literally by the spreading out) of ten million kahāpaṇas" Vinaya II 159 = Jāt 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" Jāt 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 Vism 251. 2. having an end or climax Spk on pariyanta (see Kindred Sayings I page 320); āpāna° lasting till the end of life Miln 397: Vism 10. 3. referring to (both) ends (of saṁsāra), in ubhato° pañhā questions regarding past and future MN 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 Jāt VI 254 (cf. ākoṭana2).
:: Koṭṭa see asi-kottha. For °aṭṭhi at Vism 254 read koṭṭh°.
:: Koṭṭana [from koṭṭeti] 1. grinding, crushing, pounding (grains) Jāt I 475; °pacanādi pounding and cooking, etc. Dhp II 261. 2. hammering or cutting (?) in dāru° Jāt II 18; VI 86 (maṁsa°, here "beating," Text spells ṭṭh). cf. adhikuṭṭanā.
:: Koṭṭeti [cf. Skt. 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 Jāt I 478; VI 366 (spelled ṭṭh); Dhp I 25 (suvaṇṇaṁ) 165. 2. to make even (the ground or floor) Vinaya II 291 (in making floors); Jāt VI 332. 3. to cut, kill Paramatthajotikā II 178 (= hanti of Snp 121); Dhp I 70 (pharasunā), — past participle koṭṭita. — causative koṭṭāpeti to cause to beat, to massage Vinaya II 266; Jāt 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 Miln 265, Vism 357; Saddhammopāyana 257. 2. A closet, a monk's cell, a storeroom, MN I 332; Theri 283 (?) = Thig-a, 219; Jāt II 168. 3. A sheath, in asi° Vinaya IV 171.
-aṭṭhi a stomach bone or bone of the abdomen Vism 254, 255; -abbhantara the intestinal canal Miln 67; -āgāra (neuter) storehouse, granary, treasury: in connection with kosa (q.v.) in formula paripuṇṇa-kosa-koṭṭhāgāra (adjective) DN 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; Dhp 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: Jāt I 254; 266; VI 368; Miln 324; Dhp 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 Jāt VI 539 (woodpecker°).
:: Koṭṭha3 [cf. Skt. kuṭṭha] name of a plant, Costus speciosus (?) Jāt 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 Jāt I 230; II 168; — storeroom Jāt 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 Jāt III 71; Dhp 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" Jāt 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" AN IV 206; °e thiṭa or nisinna standing or sitting in front of the gateway SN I 77; MN I 161, 382; AN III 30. — bala-k. A line of infantry Jāt 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. Skt. koyaṣṭika] the paddy-bird, as rukkha° Jāt III 25; II 163 (varia lectio ṭṭ).
:: Koṭṭheti at Jāt 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 Vism 254, 255.
:: Koṭumbara (neuter) [cf. BHS kauṭumba Divyāvadāna 559] a kind of cloth Jāt VI 47 (coming from the kingdom of K.), five-hundred (spelled Kodumb°). —°ka k.-stuffs Miln 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. SN I 146, 194, 196 (ceto-pariyāya°); AN II 46; MN I 1, 7, 135, 300, 310, 433; Dhp 403 = Snp 627; Snp 484 (jāti-maraṇa°), 653 (kamma-vipāka°); Peta Vatthu I 1112; Vimāna Vatthu 159 (= Vimāna Vatthu 73), 6330 (= Vimāna Vatthu 269); Miln 344; Saddhammopāyana 350. — akovida ignorant of true wisdom (dhammassa) SN I 162; Snp 763; SN IV 287 = Cullaniddesa on attānudiṭṭhi.
:: Koviḷāra [cf. Skt. kovidāra] Bauhinia variegata; a tree in the devaloka (pāricchattaka koviḷāra: k-blossom, called p. Vimāna Vatthu 174) AN IV 117f.; Snp 44; Jāt IV 29; Vimāna Vatthu 381; Dhp 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? Skt. 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? Dhp 62; k°bhayaṁ whence i.e. why fear? Dhp 212f.; Snp 270, 862; Peta Vatthu II 69; how? Jāt VI 330; with no whence or why then? Snp 1049 (= kacci ssu Cullaniddesa sub voce). kut'ettha = kuto ettha Jāt I 53. — nu kuto from nowhere Snp 35, 919; a-kuto the same in akutobhaya "with nothing to fear from anywhere" i.e. with no reason for fear SN I 192; Thera 510; Theri 333; Snp 561 (modāmi akutobhayo); Peta Vatthu II 121 (the same); kuto-ja arisen from where? Snp 270; °nidāna having its foundation or origin in what? Snp 270, 864f. 2. Kudā at what time, when? (cf. kadā) past participle 27; indefinite kudācanaṁ: at any time, na k° never Snp 221 (explained by soḷasim pi kalaṁ Paramatthajotikā II 277); Dhp 5, 210; Abhidhammāvatāra 125; ga manena na pattabbo lokass'anto k° "by walking, the end of the world can never be reached" SN I 62. 3. Kuva, kva, where? Snp 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" Snp 1137; cf. 218, 395; explained by Cullaniddesa like kuhiñci. kuvaṁ at DN III 183. 4. Kutha (kudha) where? Jāt V 485 (= kuhiṁ). 5. Kuhiṁ (= kuhaṁ, cf. Skt. kuha) where? whither? Often with future: k° bhikkhu gamissati Snp 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" Snp 496, 783, 1048 see Mahāniddesa on 783 and 1048 = kimhici; Dhp 180.
:: Kubbanaka [from kuṁ-vana] brushwood or a small, and therefore unproductive, wood Snp 1134 (explained Cullaniddesa §212 by rittavanaka appabhakkha appodaka).
:: Kubbara the pole of a carriage AN IV 191, 193; Vimāna Vatthu 269, 271, 275. ratha° SN 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 (Vism 101) or the womb; aṇṇava° the interior of the ocean I 119, 227; Jāt V 416; jāla° the hollow of the net Jāt I 210. As womb frequent, e.g. mātu° Jāt I 149; Sumaṅgalavilāsinī I 224; Peta Vatthu Commentary 19, 63, 111, 195; as pregnant womb containing gabbha Jāt I 50; II 2; VI 482; Dhp II 261.
-ḍāha enteric fever Dhp I 182; -parihārika sustaining, feeding the belly DN I 71 = past participle 58; -roga abdominal trouble Jāt 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 Jāt 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 Vism 470; in definition of paṁsu-kūla Vism 60.
:: Kudaṇḍaka a throng Jāt III 204.
:: Kudassu (kud-assu) interjection to be sure, surely (with future) AN 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; Jāt V 45; Dhp IV 218. Often in combination kuddāla-piṭaka "hoe and basket" DN I 101; SN II 88; V 53; AN I 204; II 199; Jāt I 225, 336.
:: Kuddālaka = kuddāla Dhp I 266.
:: Kuddha (adjective) [past participle of kujjhati] angry AN IV 96 (and akkuddha IV 93); Peta Vatthu I 77; Jāt II 352, 353; VI 517; Dhp II 44. Nominative plural kuddhāse Iti 2 = 7.
:: Kudiṭṭhi (feminine) [ku + diṭṭhi] wrong belief Saddhammopāyana 86.
:: Kudrūsa a kind of grain Miln 267; also as kudrūsaka Vinaya IV 264; DN 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" DN 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 Vism 394 is "geha-bhittiyā etam adhivacanaṁ." Kuḍḍa-rājā see under kuṭṭa). Also in tirokuḍḍaṁ outside the wall MN I 34 = II 18; AN IV 55; Vism 394, and tirokuḍḍesu Khuddakapāṭha VIII 1 = Peta Vatthu I 51. — parakuḍḍaṁ nissāya Jāt 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 Jāt I 92.
:: Kuḍumalaka [for kusuma°] an opening bud AN 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 AN II 26 = Thera 959 = Iti 113. — akuha honest, upright MN I 386; Snp 957; Miln 352.
:: Kuhaka [derivation from kuha] deceitful, cheating; a cheat, a fraud, combined with lapaka DN I 8; AN III 111. — AN V 159f.; Snp 984, 987; Jāt I 375 (°tāpasa); Dhp IV 152 (°brāhmaṇa); IV 153 (°cora); Miln 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 DN I 8; AN III 430; Sumaṅgalavilāsinī I 92; Miln 383; Cullaniddesa on avajja. — MN I 465 = Iti 28, 29; SN IV 118; AN V 159f.; Vism 23; Vibhaṅga 352; Saddhammopāyana 375. 2. menacing Paramatthajotikā II 582. — Opposite akuhaka Snp 852. — Various commentator's derivations are kuhāyanā (from kuhanā) and kuhitattaṁ (from kuheti), to be found at Vism 26.
-vatthūni (plural) cases or opportunities of deceit, three of which are discussed at Cullaniddesa on nikkuha, mentioned also at Vism 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 Jāt VI 212.
:: Kuhilikā (plural) kuhali flowers attanugaluvaṁsa 216.
:: Kuhiṁ see under ku°.
:: Kuhīyati only in pahaṁsīyati + k° "he exults and rejoices" at Miln 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 SN 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 Snp 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) AN I 283 = past participle 32, 48; Vism 306; mā kujjhittha kujjhataṁ, "don't be angry" SN I 240; mā kujjhi Jāt III 22; na kujjheyya Dhp 224; gerund kujjhitvā Peta Vatthu Commentary 117, gerundive kujjhitabba Peta Vatthu IV 111.
:: Kujjhāpana (neuter) [causative formation from kujjhati] being angry at Dhp 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 Jāt VI 539 (= kaḷaka bara 540; varia lectio ukkusa).
:: Kukku [cf. Skt. kiṣku?] a measure of length SN V 445 = AN IV 404, and in kukkukata Vinaya I 255 = V 172 (cf. however Vinaya Texts I 154, on Buddhaghosa's note = temporary).
:: Kukkucca [kud-kicca BHS kaukṛtya] 1. bad doing, misconduct, bad character. Definition kucchitaṁ kataṁ kukataṁ tassa bhāvo kukkuccaṁ Vism 470 and Abhidhammāvatāra 24; — Various explanations in Cullaniddesa on Snp 1106 = Dhammasaṅgani 1160, in its literal sense it is bad behaviour with hands and feet (hattha-pada°) Jāt I 119 = Sumaṅgalavilāsinī I 42 (in combination with ukkāsita and khipitasadda); hattha° alone Jāt 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; DN I 246; SN I 99; MN I 437; AN I 134 = Snp 1106; AN I 282; Snp 925; Cullaniddesa §379; Dhp III 483; IV 88; Saddhammopāyana 459; Abhidhammāvatāra 96. — na kiñci k°ṁ na koci vippaṭissāreti "has nobody any remorse?" SN III 120 = IV 46. The dispelling of scrupulousness is one of the duties and virtues of a muni: k°ṁ vinodetuṁ AN V 72; k. pahāya DN I 71 = AN II 210 = past participle 59; chinnakukkucca (adjective) free from remorse MN I 108; khīṇāsava k°-vūpasanta SN I 167 = Snp 82. — akukkucca (adjective) free from worry, having no remorse Snp 850. Kukkuccaṁ kurute (with genitive) to be scrupulous about Jāt I 377; kariṁsu Dhp IV 88; cf. kukkuccaṁ āpajjati (explained by saṅkati) Jāt III 66.
:: Kukkuccaka (adjective) conscientious (too) scrupulous, "faithful in little" Jāt I 376; Vimāna Vatthu 319.
:: Kukkuccāyati [denominative from kukkucca] to feel remorse, to worry AN I 85; past participle 26. derived are kukkuccāyanā and °āyitatta = kukkucca in definition at Dhammasaṅgani 1160 = Cullaniddesa sub voce
:: Kukkucciya = kukkucca Snp 972.
:: Kukkuka [from kukku] "of the kukku-measure," to be measured by akukku. Of a stone-pillar, 16 k's high SN V 445 AN IV 404. — akukkuka-jāta without shoots? [Ed.: previous edition: of enormous height (of a tree)] MN I 233 = SN III 141 (text: akukkajāta) = IV 167; AN 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 BHS as name of a Hell, e.g. Mahāvastu I 6; III 369, 455. The Classical Skt. form is kukūla] hot ashes, embers SN III 177; Jāt II 134; Kathāvatthu 208, cf. transitive 127; with reference to Hell SN I 209; Jāt V 143 (°nāma Niraya); Saddhammopāyana 194; Pañca-g 24.
-vassa a shower of hot ashes Jāt I 73; IV 389 (varia lectio).
:: Kukkura [Sanskrit kurkura, Bolée 2006) a dog, usually of a fierce character, a hound AN III 389; V 271; Jāt I 175f.; 189; Peta Vatthu III 79; Saddhammopāyana 90. In similes: SN IV 198; MN I 364; AN IV 377. — feminine kukkurinī Miln 67.
-vatika (adjective) imitating a dog, cynic MN I 387 (+ dukkara kāraka; also as k°-vata, °sīla, °citta, °ākappa); DN III 6, 7; Nettipakaraṇa 99 (+ govatika); -saṅgha a pack of hounds AN III 75.
:: Kukkuṭa (Sanskrit kurkuṭa and kukkuṭa; onomatopoetic = Latin cucurio, German kikeriki) a cock Miln 363; Jāt IV 58; Vimāna Vatthu 163; feminine kukkuṭī a hen Dhp I 48; Therīgāthā Commentary 255; in simile MN I 104 = 357 = AN IV 125f., 176f. (cf. °potako).
-aṇḍa (kukkuṭ°) a hen's egg Vism 261; -patta the wing of a cock AN IV 47; -potaka a chicken, in simile MN I 104 = 357 = AN IV 126 = 176; -yuddha a cock fight DN I 6; -lakkhaṇa divining by means of a cock DN I 9; -sampātika a shower of hot ashes (cock as symbol of fire) AN I 159 = DN III 75, cf. Divyāvadāna 316 and see Morris, JPTS 1885, 38; -sūkarā (plural) cocks and pigs DN I 5 = AN II 209 = past participle 58; DN I 141; AN II 42f.; Iti 36.
:: Kukutthaka (varia lectio kukkuṭhaka) a kind of bird Jāt VI 539. Kern (Toevoegselen sub voce) takes it to be Skt. 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 Vism 91 distinguishes 2 kinds of kulāni, viz. ñāti-kulaṁ and upaṭṭhāka-kulaṁ. 1. AN II 249 (on welfare and ill-luck of clans); Snp 144; 711; Iti 109f. (sa brahmakāni, etc.); Dhp 193. — brāhmaṇa° a brahmanic family AN V 249; Jāt IV 411, etc.; vāṇija° the household of a trader Jāt III 82; kassaka° the same of a farmer Jāt II 109; purāṇa Seṭṭhi° of a banker Jāt 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 Snp 411 (cf. °kulīno); viz. caṇḍālakula, nesāda°, veṇa°, etc. MN II 152 = AN 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 Dhp I 388; parakulesu among other people Dhp 73; parakule the same. Vimāna Vatthu 66; kule kule appaṭibaddha-citto not in love with a particular family Snp 65; cf. kule gaṇe āvāse (asatto or similar terms) Cullaniddesa on taṇhā IV — devakula temple Jāt II 411; rāja° the king's household, palace Jāt I 290; III 277; VI 368; kulāni ba hutthikāni (= bahuitthikāni, bahukitthī° AN IV 278) appapurisāni "communities in which there are many women but few men" Vinaya II 256 = SN II 264 = AN 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 SN 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 Jāt IV 69) dhanavināsako Jāt VI 380. Also in kulapacchimako kulagaro pāpadhammo Jāt IV 69. Both these refer to an avajāta putta. cf. also kulassa aṅgārabhūta Dhp 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; AN III 76; Vism 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; SN II 200f.; AN III 136, 258f.; Peta Vatthu III 85; Vism 28; Sumaṅgalavilāsinī I 142 (rāja°); Peta Vatthu Commentary 266. feminine kulūpikā (bhikkhunī) Vinaya II 268; IV 66; -gandhana at Iti 64 and kule gandhina at Jāt IV 34 occur in the same sense and context as kulaṅgārain Jāt passages on avajāta-putta. The Iti 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 Dhp I 49; -tanti in kulatanti-kulapaveṇi-rakkhako anujāto putto "one who keeps up the line and tradition of the family" Jāt VI 380; -dattika (and °dattiya) given by the family or clan Jāt III 221 (°sāmika); IV 146 (where Dhp 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 Snp 89; Dhp II 109; -dvāra the door of a family Snp 288; -dhītā the daughter of a respectable family Vinaya II 10; Dhp III 172; Vimāna Vatthu 6; Peta Vatthu Commentary 112; -pasāda the favour received by a family, °ka one who enjoys this favour AN 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 DN I 93, 94; Vinaya I 15, 43, 185, 288, 350; MN I 85 (in kāmānaṁ ādīnavo passage), 192, 210, 463; AN II 249; Jāt I 82; VI 71; Iti 89; Vimāna Vatthu 128; Peta Vatthu Commentary 12, 29; -macchariya selfishness concerning one's family, touchiness about his clan DN III 234 (in list of five kinds of selfishness); also to be read at Dhammasaṅgani 1122 for kusala°; -vaṁsa lineage, progeny MN II 181; AN III 43; IV 61; Sumaṅgalavilāsinī I 256; expressions for the keeping up of the lineage or its neglect are: °ṭhapana DN III 189; Peta Vatthu Commentary 5; nassati or nāseti Jāt IV 69; Vimāna Vatthu 149; upacchindati Peta Vatthu Commentary 31, 82; -santaka belonging to one's family, property of the clan Jāt I 52; Dhp I 346 (where Jāt IV 146 reads °dattika).
:: Kulala a vulture, hawk, falcon, either in combination with kāka or gijjha, or both. Kāka + k° Vinaya IV 40; Snp 675 (= Paramatthajotikā II 250); gijjha + k° Peta Vatthu Commentary 198; gijjhā kākā k° Vinaya III 106; kākā k° gijjhā MN I 58; cf. gijjho kaṅko kulalo MN 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 MN I 245 (°yūsa): Miln 267; Vism 256 (°yūsa).
:: Kulāla a potter
-cakka a potter's wheel Jāt I 63; -bhājana a potter's vessel Dhp I 316; Peta Vatthu Commentary 274.
Waste not, want not.
:: Kulāva  1. waste (?) Vinaya II 292: na kulāvaṁ gamenti "don't let anything go to waste." Reading doubtful. 2. a certain bird Jāt VI 538.
:: Kulāvaka (neuter) a nest DN I 91 (= Sumaṅgalavilāsinī I 257 nivāsaṭṭhanaṁ); SN I 8; 224 = Jāt I 203 (a brood of birds = supaṇṇa potakā); Jāt III 74 (varia lectio), 431; VI 344; Dhp 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 Jāt III 541 (= sakuṇika 542). cf. kuluṅka.
:: Kulīna = preceding in abhijāta-kula-kulīna descendant of a recognized clan Miln 359 (of a king); uccā° of noble birth, in uccākulīnatā descent from a high family SN I 87; MN III 37; Vimāna Vatthu 32; nīca° of mean birth Snp 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 Jāt VI 539 (= kakkaṭaka 540).
:: Kulla1 a raft (of basketwork) (original meaning "hollow shaft," cf. Skt. kulya, bone; Latin caulis stalk, Greek καυλός, Old High German hol, English hollow) Vinaya I 230; DN II 89 (kullaṁ bandhati); MN I 134 (kull'ūpama dhamma).
:: Kulla2 (adjective) [from kula, Skt. kaula and kaulya, *kulya] belonging to the family Jāt IV 34 (°vatta family custom).
:: Kullaka crate, basket work, a kind of raft, a little basket Jāt 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 Jāt II 406-408 (not correct Morris, JPTS 1884 78). cf. Kern, Toevoegselen I 154.
:: Kulunka a certain small bird Jāt 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 Snp 685f. (kuhiṁ kumāro aham api daṭthukāmo: with reference to the child Gotama); Peta Vatthu III 52; Peta Vatthu Commentary 39, 41 (= māṇava); daharo kumāro MN II 24, 44. — a son of (—°) rāja° Peta Vatthu Commentary 163; khattiya°, brāhmaṇa° Abhidhammāvatāra 84; deva° Jāt III 392 yakkha° Abhidhammāvatāra 84.
-kīḷā the amusement of a boy Jāt I 137; -pañhā questions suitable for a boy Khuddakapāṭha III; -lakkhaṇa divination by means of a young male child (+ kumāri°) DN I 9.
:: Kumāraka  1. masculine a young boy, a youngster kumārakā vā kumāriyo boys and girls SN III 190. 2. neuter °ṁ a childish thing AN III 114. — feminine °ikā a young girl, a virgin Jāt I 290, 411; II 180; IV 219 (thulla°); VI 64; Dhp III 171.
-vāda speech like a young boy's; SN II 219.
:: Kumārī (feminine) a young girl Vinaya II 10; V 129 (thulla°); AN III 76; Jāt 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 DN 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 Dhp I 317), frequent in similes, either as illustrating fragility or emptiness and fullness: AN I 130, 131 = past participle 32; AN V 337; SN II 83; Miln 414. As uda° waterpot Dhp 121; Jāt 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 Dhp 40 (= Dhp I 317); of various kinds of puggalā AN II 104 = past participle 45; -kāra 1. a potter; enumerated with other occupations and trades at DN I 51 = Miln 331. Vinaya IV 7. In similes, generally referring to his skill DN I 78 = MN II 18; Vism 142, 376; Snp 577; Dhp I 39 (°sālā). rāja° the king's potter Jāt I 121.
2. a bird (Phasianus gallus? Hardy) Vimāna Vatthu 163. — Compounds:
-antevāsin the potter's apprentice DN I 78 = MN II 18; -nivesana the dwelling of a potter Vinaya I 342, 344; SN III 119; -pāka the potter's oven SN II 83; AN IV 102; -putta son of a potter (cf. DB 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 DN I 8 = III 36 = AN V 128 = SN 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 DN I 6 (explained at Sumaṅgalavilāsinī I 84: caturassara-ammaṇakatāḷaṁ kumbhasaddan ti pi eke); DN III 183; Jāt 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 = SN II 264 = AN IV 278; -dāsī a slave girl who brings the water from the well DN I 168; Miln 331; Dhp I 401 (udakatitthato k° viya ānītā); -dūhana milking into the pitchers, giving a pail of milk (of gāvo, cows) Snp 309. cf. kuṇḍi; -bhāramatta as much as a pot can hold Jāt V 46; -matta of the size of a pot, in kumbhamattarahassaṅgā mahodarā yakkhā, explanation of kumbhaṇḍā Jāt III 147.
:: Kumbhaṇḍa  1. masculine a class of fairies or genii grouped with yakkhas, Rakkhasas and Asuras SN II 258 (k° puriso vehāsaṁ gacchanto); Jāt I 204; III 147 (with definition); Miln 267; Dhp I 280; Pañca-g 60. 2. neuter a kind of gourd Jāt I 411 (lābu°); V 37; (elāḷuka-lābuka°); Sumaṅgalavilāsinī I 73 = Dhp I 309 (placed on the back of a horse, as symbol of instability); the same as feminine kumbhaṇḍī Vism 183 (lābu + k.).
:: Kumbhī (feminine) a large round pot (often combined with kaḷopī,) Vinaya I 49, 52, 286; II 142, 210; Theri 283. loha° a copper (also as lohamaya k°Snp670), 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) DN I 166 (see kaḷopī); Vism 328.
:: Kumbhīla (kuṁ + bhīra?) a crocodile (of the Ganges) Jāt I 216, 278; Dhp I 201; III 362.
-bhaya the fear of the crocodile, in enumeration of several objects causing fear, at MN I 459f. = AN II 123f.; Miln 196 = Cullaniddesa on bhaya. — Theri 502; -rājā the king of the crocodiles Jāt II 159.
:: Kumbhīlaka [from kumbhīla] a kind of bird ("little crocodile") Jāt IV 347.
:: Kumina (neuter) a fish net Vinaya III 63; Thera 297; Jāt II 238; Therīgāthā Commentary 243.
:: Kumma [Vedic kūrma] a tortoise SN IV 177 (+ kacchapa); MN I 143; Jāt V 489; Miln 363, 408 (here as land-tortoise: cittaka-dhara°).
:: Kummagga (and kumagga) [kuṁ + magga] a wrong path (literal and figurative) Miln 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 Snp 736; Iti 117; Theri 245.
:: Kummāsa [Vedic kulmāṣa] junket (curds and whey), usually with odana, boiled rice. In formula of kāya (cātu-m-mahā-bhūtika etc., see kāya) DN I 76 = MN II 17; in enumeration of material food (kabaḷinkārāhāra) Dhammasaṅgani 646, 740, 875. Vinaya III 15; Jāt I 228; Vimāna Vatthu 14° (= Vimāna Vatthu 62 yava°); Vimāna Vatthu 98 (odana°). In combination with pūva (cake) Dhp I 367; Peta Vatthu Commentary 244.
:: Kummiga [kuṁ + miga] a small or insignificant animal Miln 346.
:: Kumuda (neuter) 1. the white lotus Dhp 285; Vimāna Vatthu 354 (= Vimāna Vatthu 161); Jāt V 37 (seta°); Vism 174; Sumaṅgalavilāsinī I 139. 2. a high numeral, in vīsati kumudā Nirayā AN V 173 = Snp page 126.
-naḷa a lotus-stalk Jāt I 223; -patta (-vaṇṇa) (having the colour of) white lotus petals Jāt I 58 (especially of sindhavā, steeds); -bhaṇḍikā a kind of corn Miln 292; -vaṇṇa (adjective) of the colour of white lotus (sindhavā) Peta Vatthu Commentary 74, -vana a mass of white lotuses Jāt V 37.
:: Kunda (neuter) the jasmine Dāṭhāvaṁsa V 28.
:: Kunnadī (feminine) (kuṁ-nadī) a small river, a rivulet SN I 109; II 32, 118; AN IV 100; Jāt III 221; Vism 231, 416; Sumaṅgalavilāsinī I 58.
:: Kunta [cf. Skt. kunta lance?] a kind of bird, otherwise called adāsa Jāt IV 466.
:: Kuntanī (feminine) a curlew (koñca), used as homing bird Jāt III 134.
:: Kuntha , only in combination kuntha-kipillaka (or °ikā) a sort of ant Jāt I 439; IV 142; Snp 602 (°ika); Vism 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); Dhp 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. Skt. kuc or kuñc to shrink).
:: Kuṇapa [cf. Skt. kuṇapa] a corpse, carcase, Vinaya III 68 = MN I 73 = AN IV 377 (ahi°, kukkura°, manussa° pūti°); AN IV 198f.; Snp 205; Jāt I 61, 146; Peta Vatthu Commentary 15. Kaṇṭhe āsatto kuṇapo a corpse hanging round one's neck MN I 120; Jāt I 5; also Vinaya III 68. — The above-mentioned list of corpses (ahi°, etc.) is amplified at Vism 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) Jāt V 214f. (Kuṇāla-jātaka). Kuṇāla-daha "cuckoo-lake," name of one of the seven great lakes in the Himavant Vism 416. W.B. Bollée, Kuṇāla-Jātaka, PTS, 1970.
:: Kuṇālaka [from kuṇāla] the cuckoo Jāt 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; Jāt II 289 (text has kuṇḍadaka) = Dhp III 325 (ibid. As ācāma°). Also used as toilet powder: Dhp II 261 (kuṇḍakena sarīraṁ makkhetvā). — sakuṇḍaka (-bhatta) (a meal) with husk powder-cake Jāt V 383.
-aṅgārapūva pancake of rice powder Dhp III 324; -kucchi in °sindhava potaka "the rice-(cake-)belly colt" Jāt II 288; -khādaka eating rice-powder Jāt II 288; (cf. Dhp III 325); °dhūma, literally smoke of red rice powder, especially of the blood Jāt III 542; -pūva cake of husk-powder Jāt I 422f.; -muṭṭhi a handful of rice-powder Vimāna Vatthu 5; Dhp I 425; -yāgu husk-powder gruel Jāt II 288.
:: Kuṇḍala [cf. kuṇḍa, originally bending, i.e. winding] a ring especially earring AN I 254 = III 16; Jāt IV 358 (su° with beautiful earrings); Dhp I 25. Frequent as maṇi°, a jewelled earring Vinaya II 156; SN I 77; MN I 366; Peta Vatthu II 950; sīha° or sīhamukha° an earring with a jewel called "lion's mouth" Jāt V 205 (= kuñcita), 438. In sāgara° it means the ocean belt Miln 220 = Jāt III 32 (where explained as sāgaramajjhe dīpavasena ṭhitattā tassa kuṇḍalabhūtaṁ). cf. also rajju° a rope as belt Vimāna Vatthu 212. — kuṇḍalavatta turning, twisting round DN II 18 (of the hair of a Mahāpurisa).
:: Kuṇḍalin1 (adjective) [from kuṇḍala] wearing earrings SN IV 343; Jāt V 136; VI 478. su° Vimāna Vatthu 731. cf. Maṭṭ(h)a° proper name Dhp 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 Jāt VI 504 (Kern, Toevoegselen sub voce compares phrase Skt. kāṁsyopadohana and proposes reading kuṇḍ'opadohana. See also kaṁsupadhāraṇa).
:: Kuṇḍika [cf. kuṇḍa] bending, in ahi-kuṇḍika (?) a snake charmer (literal bender) Jāt IV 308 (varia lectio guṇṭhika) see ahi; and catu-kuṇḍika bent as regards his four limbs, i.e. walking on all fours MN I 79; Peta Vatthu III 24 (explained at Peta Vatthu Commentary 181).
:: Kuṇḍikā (feminine) a water-pot Jāt I 8, 9, II 73 (= kamaṇḍalu), 317; V 390; Dhp 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) Jāt I 353 (explanation kuṇṭhahattha) = Dhp 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) Dhp I 311 (°kuddāla); Puggalapaññatti I 34 (of asi, opposite tikkhina); °tiṇa a kind of grass Vism 353. 2. a cripple Jāt II 117.
:: Kuṇṭhita [a variant of guṇṭhita, as also found in compound palikuṇṭhita] Peta Vatthu II 38 and kuṇḍita SN 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 Jāt VI 559 (= °makkhita commentary; varia lectio BB kuṇḍita).
:: Kuṅkuma (neuter) [cf. Skt. kuṅkuma] saffron Miln 382; Vism 241.
:: Kuṅkumin (adjective) fidgety Jāt V 435.
:: Kuṅkumiya (neuter) noise, tumult Jāt V 437 (= kolāhala).
:: Kuñca (neuter) [kruñc, cf. Skt. 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) Jāt III 114.
:: Kuñcikā (feminine) A key, Samantapāsādikā VI 1216 cf. tāla Vinaya II 148; Vism 251 (°kosaka a case for a key); Sumaṅgalavilāsinī I 200, 207, 252; Dhp II 143.
:: Kuñcita (adjective) [past participle of kuñc or kruñc; cf. Skt. kruñcati, to be crooked, Latin crux, Old High German hrukki, also Skt. kuñcita bent] bent, crooked Jāt 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 Skt. of the epics and fables uses both h° and k°] an elephant Vinaya II 195; MN I 229, 375; SN I 157; Dhp 322, 324, 327; Jāt V 336; Vimāna Vatthu 51; Peta Vatthu I 113; Dhp IV 4; Therīgāthā Commentary 252; Miln 245. °deva° chief of the gods, especially of Sakka Vimāna Vatthu 477; Jāt V 158.
-vara a state elephant Vimāna Vatthu 181; -sālā an elephant's stable Dhp IV 203.
:: Kupatha (kuṁ + patha) wrong path (cf. kummagga) Miln 390.
:: Kupe See Kūpa
:: Kupita (adjective) [past participle of kuppati] 1. shaken, disturbed Theri 504 (by fire = Therīgāthā Commentary 292); Jāt III 344 (°indriya). 2. offended, angry DN III 238 = MN I 101 = AN IV 460 = V 18; MN I 27; AN III 196f.; Peta Vatthu I 67. Often combined with anatta mana "angry and displeased" Vinaya II 189; DN I 3, 90 (= Sumaṅgalavilāsinī I 255 kuddha). — as neuter kupitaṁ disturbance, in paccanta° adisturbance on the borderland Jāt III 497; Miln 314; Peta Vatthu Commentary 20.
:: Kuppa (adjective) [gerund of kuppati] shaking, unsteady, movable; AN III 128 (°dhammo, unsteady, of apāpa bhikkhu); Snp 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 AN III 101; Sn. 826, 854; past participle 11, 12, 30. Of the wind Miln 135; of childbirth udaravāto kuppi (or kupita) Jāt II 393, 433; paccanto kuppi the border land was disturbed Jāt IV 446 (cf. kupita).
:: Kuppila [?] a kind of flower Jāt VI 218 (commentary: mantālakamakula).
:: Kuraṇḍaka [cf. Skt. kuraṇṭaka blossom of a species of Amaranth] a shrub and its flower Vism 183 (see also kuravaka and koraṇḍaka). °leṇa name of place Vism 38.
:: Kurara an osprey Jāt IV 295, 397 (= ukkāsa); V 416; VI 539 (= seta°).
:: Kuravaka [= Skt. kuraṇṭaka Abhidh-r-m, cf. kuraṇḍaka] name of a tree, in ratta° Jāt 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 Skt. forms are kuluṅga and kulaṅga] a kind of antelope, in °miga the antelope deer Jāt I 173 (k°-jatāka); II 153 (the same).
:: Kuruṭṭharū (varia lectio kururū) a badly festering sore DN II 242.
:: Kuruvindaka vermillion in °cuṇṇa, a bath-powder made from k. Jāt 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, Skt. kravih; Old High German hro, English raw] bloody, raw, cruel, in °kammanta following a cruel (bloody) occupation (as hunting, fishing, bird killing, etc.) AN 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) Dhp III 484: tikhiṇadhāraṁ tiṇaṁ antamaso tālapaṇṇam pi; Dhp 311; Jāt 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 as with a blade of grass Dhp 70; Vimāna Vatthu 73; -kaṇṭhaka = preceding Peta Vatthu III 228; -cīra a garment of grass Vinaya I 305 = DN I 167 = AN I 240, 295 = II 206 = past participle 55; -pāta the casting of a kusa lot Vinaya I 285; -muṭṭhi a handful of grass AN V 234 = 249.
:: Kusaka = preceding Vimāna Vatthu 355 (= Vimāna Vatthu 162).
:: Kusala (adjective) [cf. Skt. kuśala] 1. (adjective) clever, skilful, expert; good, right, meritorious MN I 226; Dhp 44; Jāt 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 Iti 21; sappañño paṇḍito kusalo naro Snp 591, cf. 523; Peta Vatthu I 33 (= nipuṇa). With kamma = a meritorious action, in kammaṁ katvā kusalaṁ DN III 157; Vimāna Vatthu 307; Peta Vatthu I 1011 see compounds — ācāra-k° good in conduct Dhp 376; parappavāda° skilled in disputation Dīpavaṁsa IV 19; magga° (and opposite amagga°) one who is an expert as regards the Path (literal and figurative) SN III 108; samāpatti°, etc. AN 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" MN II 104 = Dhp 173 = Thera 872; sukhañ ca k. pucchi (fitness) Snp 981; Vimāna Vatthu 301 (= ārogyaṁ); DN I 24; Jāt VI 367; Peta Vatthu I 13 (= puñña); Peta Vatthu Commentary 75; Miln 25. — In special sense as ten kusalāni equivalent to the dasasīlaṁ (cf. sīla) MN I 47; AN V 241, 274. All good qualities (dhammā) which constitute right and meritorious conduct are comprised in the phrase kusalo sabba-dhammānaṁ Snp 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 Iti 78; cf. Dhp 53; sabba-pāpassa akaraṇaṁ kusalassa upasampadā sa-citta-pariyodapanaṁ etaṁ Buddhānusāsanaṁ DN II 49 = Dhp 183; cf. Nettipakaraṇa 43, 81, 171, 186. kusalaṁ bhāveti to pursue righteousness (together with a kusalaṁ pajahati to give up wrong habits) AN I 58; IV 109f.; Iti 9. — a kusala adjective: improper, wrong, bad; neuter: demerit, evil deed DN I 37, 163; bālo + a kusalo Snp 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 Vism 452-454. — kusalākusala good and bad MN I 489; SN V 91; Miln 25; Nettipakaraṇa 161, 192; Dhammasaṅgani 1124f. — sukusala (dhammānaṁ) highly skilled DN I 180 (cf. MN II 31).
-anuesin striving after righteousness Snp 965; cf. kiṅkusalānuesin DN II 151 and kiṅkusala-gavesin MN I 163f.; -abhisanda overflow of merit (+ puñña°) AN II 54f.; III 51; 337; -kamma meritorious action, right conduct AN 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 SN II 206; MN I 98; AN 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 MN III 77 (and a°) with adjective °pakkhika SN 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 MN I 47, 489 = AN I 203 = Nettipakaraṇa 183; DN 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° DN III 215; Iti 82; Nettipakaraṇa 126; -vipāka being a fruit of good kamma Dhammasaṅgani 454; Vism 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 MN II 25f.; adjective °sīlin DN 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 DN III 212 and Dhammasaṅgani 1329-1338; cf. AN 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 Dhp II 260; by nibbiriyo Dhp III 410; by alaso Peta Vatthu Commentary 175, Often combined with hīna-viriya, devoid of zeal; Iti 27, 116; Dhp 7, 112, 280; Miln 300, 396. Also equivalent to alasa Dhp 112; combined with dussīla Miln 300, 396; with duppañña DN III 252 = 282; AN II 227, 230; III 7, 183, 433. — In other connections: MN I 43, 471; AN III 7f., 127; V 95, 146, 153, 329f.; SN II 29, 159, 206; Iti 71, 102; Jāt IV 131 (nibbiriya + k.); Vism 132; Dhp I 69. The eight kusīta-vatthūni, occasions of indolence, are enumerated at AN IV 332; DN III 255; Vibhaṅga 385. — akusīta alert, mindful, careful Snp 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: SN II 32 = AN I 243 = V 114; SN II 118; V 47, 63, 395; AN II 140; IV 100; Snp 720; Peta Vatthu Commentary 29; Sumaṅgalavilāsinī I 58.
:: Kusuma (neuter) any flower Jāt 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 Thera 100; Miln 399.
:: Kusumbha (neuter) the safflower, Carthamus tinctorius, used for dying red Jāt 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 Vism 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) Jāt VI 105 (of Vetaraṇī, cf. kuṭṭhita). cf. IIJ 21 — past participle kuthita.
:: Kuthita [past participle of kuthati] 1. boiled, cooked Theri 504; Paramatthajotikā I 62; Vism 259 = Paramatthajotikā I 58. cf. vikkuthita. 2. digested Vism 345. 3. figurative tormented, distressed (perhaps: rotten, foul, cf. kilijjati = pūti hoti) Miln 250 (+ kiliṭṭha). — cf. Samantapāsādikā 1091, 23, which reads kuṭṭhita.
:: Kuto see under ku°.
:: Kutta (neuter) [Derived from kattā = Skt. kṛtṛ as kṛttra = Pāḷi kutta, cf. Skt. 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. DN III 28. 2. Behaviour, i.e. charming behaviour, coquetry Jāt II 329, combined with līḷā (graceful carriage) Jāt I 296, 433; and with vilāsa (charming behaviour) Jāt II 127; IV 219, 472; itthi° and purisa° AN IV 57 = Dhammasaṅgani 633 (explained at as 321 by kiriyā). — as adjective in kuttavāla, well arranged, plaited tails DN 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 DN I 7 = AN 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 Jāt VI 49 should be read as kāsik'uttama.
:: Kutthaka SN 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); Jāt III 314 (massu° beard-dressing explained by massu-kiriyā. Here corresponding to Skt. °kḷpti!); IV 352 (hattha°, elephant trappings, cf. kappanā); V 215 (= karaṇa, cf. Skt. kalpa).
:: Kutuka (adjective) eager, in sakutuka eagerness Dāṭhāvaṁsa IV 41.
:: Kutumbaka (-puppha) name of a flower Jāt I 60.
:: Kutūhala (masculine neuter) tumult, excitement; Dāṭhāvaṁsa V 22; Dhp III 194 (varia lectio kot°). A° (adjective) unperturbed, not shamming Jāt I 387 (explained by avikiṇṇa-vaco of straight speech). See also kotūhala.
-maṅgala afestivity, ceremony, Cullaniddesa §54 in explanation of anekarūpena Snp 1079, 1082; -sālā a hall for recreation, a common room DN I 179 = SN IV 398 = MN II 2, cf. Divyāvadāna 143.
:: Kuṭa a pitcher Vimāna Vatthu 509; Jāt I 120; Dhp II 19, 261; III 18. Kuṭa is to be read at Jāt 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 Jāt III 74; varia lectio at Dhp II 23 (for kuṭikā).
:: Kuṭhārī (feminine) [cf. Skt. kuṭhāra, axe = Latin culter, knife from °(s)qer, to cut, in Latin caro, etc] an axe, a hatchet Vinaya III 144; SN IV 160, 167; MN I 233 = SN III 141; AN I 141; II 201; IV 171; Jāt I 431; Dhp 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)" SN I 149 = Snp 657 = AN 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; Dhp II 23. cf. also tiṇa°, dāru°; arañña° a hut in the woods SN I 61; III 116; IV 380. Often figurative for body (see kāya). Thera 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) Jāt III 112 (= jimha); Miln 297 (°saṅkuṭila), 418 (of an arrow); neuter a bend, a crook Miln 351. — a° straight Vimāna Vatthu 167 (°magga); -bhāva crookedness of character Vism 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; Dhp I 173.
:: Kuṭimbika (also kuṭumbika) a man of property, a landlord, the head of a family, Jāt I 68, 126, 169, 225; II 423; Peta Vatthu Commentary 31, 38, 73, 82. Kutumbiya-putta proper name Vism 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); Snp 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, Jāt II 282; III 78. 351; -dūsaka destroying a hut or nest Dhp II 23; -purisa a "hut man," a peasant Miln 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 BHS forms koṭṭa-rājā, koṭa° and koḍḍa°, e.g. Mahāvastu I 231] only found in compounds °dārūni sticks in a wattle and daub wall Vism 354, and in kuṭṭa-rājā subordinate prince, possibly kuḍḍa° a wattle and daub prince SN III 156 (varia lectio kuḍḍa°); = V 44 (varia lectio kujja°); cf. kuḍḍa° Jāt V 102f., where explained pāpa-rājā, with vv.ll. kuṭa and kūṭa. See also khujja and khuddaka-rājā.
:: Kuṭṭha1 (neuter) (cf. kuṣ; Skt. kuṣṭhā feminine) leprosy Jāt V 69, 72, 89; VI 196, 383; Vism 35 (+ gaṇḍa); Sumaṅgalavilāsinī I 260, 261, 272. The disease described at Dhp 161f. is probably leprosy. cf. kilāsa. On various kinds of leprosy see Jāt V 69, IV 196.
:: Kuṭṭha2 a kind of fragrant plant (Costus speciosus) or spice Jāt VI 537.
:: Kuṭṭhilikā the pericarp or envelope of a seed (phala°) Vimāna Vatthu 344 (= sipāṭikā).
:: Kuṭṭhin a leper MN I 506 (in simile); Thera 1054; Jāt V 413; VI 196; Udāna 49; Dhp III 255.
:: Kuṭṭhita hot, sweltering (of uṇha) SN 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 Jāt I 122, 225; rāja° (and °kuṭumbaka) the king's property Jāt I 369, 439.
-kuṭumbaṁ saṇṭhapeti to set up an establishment Jāt 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 Jāt V 69 (varia lectio ko°).
:: Kuyyaka a kind of flower Jāt I 60 (°puppha).
:: Kūjati [kuj, explained with guj at Dhatupāṭha 78 by "avyatte sadde"] to sing (of birds; cf. vikūjati) Jāt 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: SN I 143 = Jāt III 361; AN I 162; Snp 977; Jāt I 227; Miln 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, Skt. kumbha; (b) exterior = heap, cf. as heap, Old High German heap, Skt. kūpa mast]. 1. A pit, a cavity: akkhi° the socket of the eye MN I 80, 245; as 306; gūtha° a cesspool DN II 324; Snp 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; Vism 262, 360; also in na loma-kūpa mattaṁ pi not even a hair root Jāt I 31; III 55; vacca° = gūtha° Vinaya II 141, 222. As a tank or a well: Jāt VI 213; Vimāna Vatthu 305. 2. the mast of a boat Jāt III 126; Miln 363, 378. See next.
-khaṇa one who digs a pit Jāt VI 213; -tala the floor of a pit Vism 362.
:: Kūpaka = kūpa 1. Vism 361 (akkhi°), 362 (nadītīra°), 449 (the same); = kūpa. 2. Jāt II 112; IV 17.
:: Kūra (neuter) in sukkha° boiled rice (?) Vinaya IV 86; Dhp II 171.
:: Kūṭa1 (neuter) [Dhatupāṭha 472 and Dhātum 526 explain kuṭ of kūṭa1 by koṭille (koṭilye), cf. Skt. kūṭa trap, cf. Greek παλεύω to trap birds] a trap, a snare; figurative falsehood, deceit. As trap Jāt 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) DN I 5 = III 176 = SN V 473 = MN I 180 = AN II 209; V 205 = past participle 58. māna° Peta Vatthu Commentary 278. — as adjective false, deceitful, cheating, see compounds — Note: kūṭe Jāt I 145 ought to be read kuṭe (antokuṭe padīpo viya, cf. ghaṭa).
-aṭṭa a false suit, in °kāra a false suitor Jāt II 2; Dhp I 353; -jaṭila a fraudulent ascetic Jāt I 375; Dhp 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 Jāt 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; as 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; Jāt I 73. cf. koṭa. (b) the top of a house, roof, pinnacle AN I 261; Vimāna Vatthu 784 (= kaṇṇikā Vimāna Vatthu 304); gaha° Dhp 154; Peta Vatthu Commentary 55. cf. also kūṭāgāra. (c) a heap, an accumulation, in saṅkāra° dustheap MN 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" Jāt I 275, 393, 401; V 151; VI 478; Vimāna Vatthu 243. cf. arahattena kūṭaṁ gaṇhanto Jāt 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; SN II 103 = V 218; III 156; IV 186; V 43, 75, 228; AN 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); Dhp IV 186. In compounds: — °matta as big as an upper chamber Jāt I 273; Miln 67; °—°sālā a pavilion (see description of Maṇḍalamāḷa at Sumaṅgalavilāsinī I 43) Vinaya III 15, 68, 87; IV 75; DN I 150; SN II 103 = V 218; IV 186. °(ṇ)gama going towards the point (of the roof), converging to the summit SN II 263 = III 156 = V 43; -ṭṭha standing erect, straight, immovable, in phrase vañjha k° esikaṭṭhāyin DN I 14 = 56 = SN III 211 = MN I 517 (explained Sumaṅgalavilāsinī I 105 by pabbatakūṭaṁ viya ṭhita); -poṇa at Vism 268 is to be read °goṇa: see kūṭa4.
:: Kūṭa3 (neuter) [°qolā to beat; cf. Latin clava; Greek κλάω, κόλος, and also Skt. 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 Jāt I 108; or ayo° Peta Vatthu Commentary 284; ayomaya° Snp 669; kammāra° Vism 254.
:: Kūṭa4 (adjective) [Sanskrit (lexicon) kūṭa, with broken horns; °(s)qer to cut, mutilate, curtail, cf. Latin caro, curtus; also Skt. 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 = Jāt 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 Vism 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) (DN I 127; Vism 208), with which may be compared danta-kūṭa (see under danta).
:: Kūṭaka a cheat Pañca-g 12 (so read for kuṭaka). gāma-kūṭaka SN II 258.
:: Kūṭeyya (neuter) [derivation from °kūṭya of kūṭa1, cf. in formation sāṭheyya] fraud, deceit, in combination with sāṭheyya and vaṅkeyya MN I 340; AN 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!) Snp 393 na l. phassetuṁ; Paramatthajotikā II page 376 explains by "sakkā"), 590; Peta Vatthu II 610; Jāt 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 Snp 75; SN I 101; Jāt I 307; Puggalapaññatti 26; Miln 16; Saddhammopāyana 17, 27; and su° easy to obtain Peta Vatthu II 319.
:: Labhana (neuter) [from labh] taking, receiving, gift, acquisition Dhp 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 Jāt 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. Vism 136); usually med labhate Thera 35; Snp 185, 439; 1st singular labhe Peta Vatthu I 64; 2nd singular labhase Jāt II 220; 3rd plural labhare SN I 110. — present participle medium labhamāna SN I 122 (otāraṁ a°, cf IV 178; MN I 334); also in passive sense "getting taken" Peta Vatthu Commentary 71. — optative 3rd singular labhe Snp 458, and (medium) labhetha Snp 45, 46, 217; Peta Vatthu II 97; also (usual form) labheyya Peta Vatthu Commentary 115. 2nd singular medium labhetho (= Skt. °thāḥ) Snp 833. — Imperative 2nd singular labha Iti 77; 3rd labhatu Peta Vatthu Commentary 112; medium 2nd singular labhassu Theri 432; 3rd singular labhataṁ DN 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) SN I 114; Peta Vatthu II 46; III 37; Jāt II 60 (Māro otāraṁ l.), 258; Miln 126; Dhp I 29; Paramatthajotikā II 405; Therīgāthā Commentary 69 (Ap.); 1st singular lacchāmi MN II 71; 2nd singular lacchasi Vimāna Vatthu 835; Peta Vatthu IV 160; 1st plural lacchāma Jāt 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 Jāt III 35; medium 3rd singular alabhissatha DN II 63. — Preterit (and preterit) (a) 3rd singular alattha DN I 176 (alattha pabbajjaṁ); MN II 49; SN IV 302; Jāt IV 310; Vimāna Vatthu 66, 69; 1st singular alatthaṁ DN II 268; Vimāna Vatthu 8122; Thera 747; Dhp III 313; 2nd singular alattha SN I 114; 1st plural alatthamha MN II 63; 3rd plural alatthuṁ DN II 274, and alatthaṁsu SN I 48. (b) (prohibitive) mā laddhā (3rd singular medium) shall not receive (Sanskrit alabdha) Jāt III 138. (c) labhi Snp 994; 1st singular labhiṁ Thera 218; Theri 78; Jāt II 154; Vimāna Vatthu 68; and alabhitthaṁ Thera 217; 3rd singular alabhittha Peta Vatthu I 77 (spelled -bbh-); 1st plural labhimhā (for labhimha) DN II 147. — infinitive laddhuṁ Jāt II 352; Dhp III 117; Peta Vatthu Commentary 96. — Gerund laddhā (poetic) Snp 306, 388, 766, 924; laddhāna (poetic) Snp 67 (= laddhā, labhitvā Cullaniddesa §546); Iti 65; and (ordinary) labhitva Jāt I 150; III 332; Peta Vatthu Commentary 95. gerund (a): labbhiya (only negative alabbhiya what cannot be got) Jāt IV 86; Peta Vatthu II 69; labbhaneyya (a°) (in commentary style as explanation of labbhanīya) Jāt IV 86 (°ṭhāna); Peta Vatthu Commentary 65 (°vatthu), 96 (the same); and labbhanīya (as a°-ṭṭhānāni impossible things) AN III 54f. (five such items), 60f. (the same); Jāt IV 59. (b): laddhabba Jāt III 332; Peta Vatthu Commentary 112, 252. (c): laddheyya Peta Vatthu IV 325. — causative labbheti (for *lābheti, a different formation from Skt. lambhayati, which is found in Pāḷi pa-lambheti) to make someone get, to procure, in 1st singular preterit alabbhesi Vinaya IV 5 = Jāt I 193; Dhp III 213 (varia lectio labh°); and in present 3rd singular labbheti Jāt 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. Skt. labuja] the breadfruit tree, Artocarpus lacucha or incisa DN I 53; Jāt 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 Snp 106, 239; Jāt V 171; Mahāvaṁsa 5, 133 (kiñci laddhaṁ); 10, 37 (kaññā laddhā); Peta Vatthu Commentary 5. — laddhatvaṁ at Jāt 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) Jāt 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) Jāt 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 Jāt I 373 (evaṁ°); Dīpavaṁsa VII 35 (puthu°).
:: Lagana and Laggana (neuter) [from lag] 1. Adhering Jāt I 46 (-g-; V 281); with -gg-: Jāt III 202 (= saṅga); Cullaniddesa page 188 (sub voce nissita, in sequence l. bandhana, palibodha); Miln 105; Dhp 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.; Skt. 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; Jāt III 120; Dhp I 131; III 298 (present participle alaggamāna); Sumaṅgalavilāsinī I 257 (for abhisajjati); preterit laggi Peta Vatthu Commentary 153 (tīre); gerund laggitva Jāt III 19; Dhp 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; Jāt III 107; V 164, 175; Mahāvaṁsa 7, 9 (suttañ ca tesaṁ hatthesu laggetvā); Dhp I 138. Causative II laggāpeti to cause to fasten or stick, to make stick, to obstruct Jāt III 241; Mahāvaṁsa 33, 11; 34, 48 (kalāpaṁ); Dhp IV 183. — cf. ālaggeti.
:: Lagga (adjective) [past participle of lag(g)ati] sticking; stuck, attached; obstructed, hindered Cullaniddesa §107; Miln 346 (laggaṁ disvā mahiṁ); as 127 (alagga-bhāva); Dhp I 361 (°mānasa). Negative alagga unobstructed (literally not sticking or being stuck to), in phrase ākāso alaggo asatto apatiṭṭhito apalibuddho Miln 388 and elsewhere. — cf. olagga.
:: Laggāpana (neuter) [from laggāpeti: see lagati] making stick, causing obstruction Jāt III 241.
:: Laggita [past participle of lag(g)ati] stuck, adhering; obstructed Jāt 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 = Vism 211 (spelled laṅgh° here).
:: Laguḷa [cf. Skt. laguḍa, Marāthī lākūḍa, Hindī lakuṭa stick. The word is really a dialect word (Prākrit) and as such taken into Skt. 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.); Miln 152, 351 (kodaṇḍa-laguḷa-muggara), 355 (kilesa°); Jāt VI 394; Vism 525 (°abhighāta).
:: Lahati to lick: see ullahaka, palahati, and lehati.
:: Lahu (adjective) [Sanskrit laghu and raghu: see etymology under laṅghati] light, quick AN I 10, 45. — lahuṁ karoti to make light, to be frivolous Jāt II 451. — neuter lahuṁ (adverb) quickly Peta Vatthu IV 160; Dīpavaṁsa I 53; Mahāvaṁsa 4, 17. — Usually as lahuka (q.v.);
-citta light-minded SN I 201; Jāt III 73; [BD: light-hearted] -ṭ-ṭhāna lightness of body, bodily vigour, good health MN I 437, 473; DN I 204; Udāna 15; Miln 14. [cf. BHS laghūtthānatā Divyāvadāna 156.] -parivatta quickly or easily changing Sammohavinodanī 408.
:: Lahukā (adjective) [lahu + ka] 1. light (opposite garuka); trifling Vinaya I 49; AN II 48 (āpatti); IV 137 (jīvitaṁ parittaṁ l.); Miln 344 (āpatti). 2. light, buoyant Thera 104 (kāyo); Dhammasaṅgani 648; Miln 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 DN 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 AN IV 247 (sabba°); Vism 238.
:: Lahutā (feminine) [from lahu] lightness, buoyancy Dhammasaṅgani 42, 322, 585; Vism 448.
:: Lajjana (neuter) [from lajj] being ashamed Dhatupāṭha 72.
:: Lajjanaka (neuter) [from lajjana] causing shame, humiliating, disgraceful Jāt 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 Dhp I 188; Peta Vatthu Commentary 88; future lajjissati Jāt III 218; infinitive lajjituṁ Dhp I 72; gerund lajjitvā Jāt I 208; gerundive lajjitabba (neuter) what one has to be ashamed of, something disgraceful Jāt VI 395; also (an odd form) lajjitāya (so read: see Geiger, Pāḷi Grammar §203 against Trenckner, "Notes", 6627) Dhp 316. 2. to have regard of (genitive), to consider, to respect Jāt IV 128. — causative II lajjāpeti to cause to be ashamed, to put to the blush Jāt III 137; V 296, — past participle lajjita.
:: Lajjava (neuter) [from lajj] shamefacedness DN III 213 (where Dhammasaṅgani 1340 has maddava); cf. AN I 94.
:: Lajjā (feminine) [from lajj] shame, bashfullness, modesty MN I 414; Sumaṅgalavilāsinī I 70; Dhp 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 Jāt 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 SN I 73: see Kindred Sayings 320 and cf. Buddhist Manual of Psychological Ethics 18) DN I 4, 63; III 15; SN I 73: AN II 208; IV 249f.; Puggalapaññatti 57; Peta Vatthu II 915 (explained as one who is afraid of sin); Miln 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" Dhp I 188.
:: Lajjitabbaka (neuter) [gerund of lajjati + ka] something to be ashamed of, a cause of shame, disgrace Jāt 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 Skt. lagnaka, cf. Trenckner, "Notes" 62; Geiger, Pāḷi Grammar §39.1] ship's anchor (nāvā°) Miln 377 (varia lectio lagganaka), 378.
:: Lakāra [for alaṅkāra, literally "fitting up," cf. Hindī and Marāthī laṅgāra, Tamil ilaṅkaran "in meaning anchor."] a sail Jāt II 112; Miln 378; Dāṭhāvaṁsa IV 42; Vism 137 (varia lectio laṅkāra).
:: Laketi [for laggeti, see lakanaka] to hold fast (literal to make adhere) Miln 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 Miln 102. 2. A target Miln 418; Dhp I 52 (°yoggā target practice, i.e. shooting). 3. A stake at gambling Jāt 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 Skt. 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. Jāt I 451 lakkhaṇena aṅketi to brand. The Skt. 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 DB 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") DN I 9 (a long list, as forbidden practice of fortune-telling, like maṇi° from jewels, daṇḍa° from sticks, asi° from marks on swords etc.); Snp 360 (plural lakkhaṇā, here as fortune-telling together with supina telling from dreams, cf. Paramatthajotikā II 362: daṇḍa°, vattha° etc. referring to DN 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"); Jāt VI 364 (sign of beauty); Miln 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. Jāt 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 Jāt 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 Snp 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 Snp 1022 refer to the brahmin Bāvari; more completely as thirty-two at DN II 16f.; III 142f. (the Lakkhaṇa Suttanta); referred to at DN I 88, 105; Jāt I 56; Mahāvaṁsa 5, 91; cf. paripuṇṇa-kāya Snp 548 (with explanation lakkhaṇehi puṇṇatāya at Paramatthajotikā II 452). 3. (in speculative sense:) pudendum, sexual organ Jāt V 197 (subha°, the male member), 366. 4. (adjective) (—°) having the marks (of), characterized by, of such and such character AN I 102 (kamma°; bāla° and paṇḍita°, together with bāla- and paṇḍitanimitta); Miln 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. Vism 528), 261 (fourfold, of Kindred Sayings etc.); Vism 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 Jāt 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. Vism 351, 363, 495, 528; Sammohavinodanī 46, 76, 83, 131, 261 (where Vism 351 has paripācana for uṇhatta); Paramatthajotikā II 343. The 3 lakkhaṇas atSnp1022 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) MN I 220; Jāt I 272; -kusalatā cleverness at (telling people's fortune by) signs Vimāna Vatthu 138; -paṭiggāhaka one who reads the signs, a soothsayer, wise man Jāt I 56; -pāṭhaka an expert in (interpreting) signs, fortune-teller Jāt I 455; II 194; V 211; -manta the secret science of (bodily) marks Snp 690 (but explained at Paramatthajotikā II 488 as "lakkhaṇāni ca vedā ca," thus taking it as dvandva); Dhp III 194; -sampatti excellency of marks Jāt I 54; -sampanna endowed with (auspicious) signs Snp 409; Jāt I 455.
:: Lakkhañña (adjective) [from lakkhaṇa, cf. BHS lakāṣaṇya diviner Divyāvadāna 474] connected with auspices, auspicious, in phrase "lakkhaññāvata bho dosinā ratti" (how grand a sign, friends, is the moonlight night! translation) DN I 47 = Jāt I 509 (explained at Sumaṅgalavilāsinī I 141 as "divasa-māsādīnaṁ lakkhaṇaṁ bhavituṁ yuttā"); Jāt 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. SN V 146 = Jāt 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 Jāt 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 SN I 237.
:: Lakuṇṭakatta (neuter) [from lakuṇṭaka] dwarfishness Jāt VI 337.
:: Lakuṭa [see laguḷa for etymology] a club, cudgel Miln 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"; Skt. lalallā; Greek λάλος talkative; λαλέω talk; German lallen. Dhatupāṭha distinguishes 2 roots: lal (= icchā) and laḷ (= vilāsa and upasevā)] to dally, sport, sing Jāt II 121 (present participle laḷamānā); Vimāna Vatthu 41 (laḷantī; with kīḷati), 57 (the same). — causative laḷeti Jāt I 362 (present participle lāḷentā); Vism 365; cf. upa° — past participle laḷita: see pa°.
:: Lamba (adjective) (—°) [from lamb] hanging down, drooping, pendulous SN IV 341, 342 (°cūḷakā bhaṭa hirelings with large or drooping top-knots); Jāt II 185 (°tthana with hanging breasts); III 265 (°cūla-vihaṅgama); Dāṭhāvaṁsa II 61. — alamba not drooping, thick, short Jāt 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) Jāt 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 Skt. 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 AN II 77 (varia lectio lambitvā) is to be corrected to lambhetvā (combined with hāpetvā). — alambhavissa at SN V 146 is to be read alam abhavissa, as at Jāt 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"); Miln 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. Skt. 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 Jāt II 19; Dhp 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 Jāt I 419; Peta Vatthu Commentary 283.
:: Laṅghaka [from laṅgh] a jumper, tumbler, acrobat Jāt II 142; Miln 34, 191, 331. feminine laṅghikā Vinaya IV 285 (with naṭakā and sokajjhāyikā).
:: Laṅghamayā (plural) at Jāt 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 Jāt 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 Jāt III 272; V 472 (laṅghamāno yāti); Miln 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 Jāt V 472 (vatiṁ); Theri 384 (Meruṁ laṅghetuṁ icchasi); Miln 85. — gerund laṅghayitvā Therīgāthā Commentary 255, and (poetic) laṅghayitvāna Jāt I 431 (= attānaṁ laṅghitvā commentary); Mahāvaṁsa 25, 44 (pākāraṁ). cf. olaṅgheti.
:: Laṅghāpana (neuter) [from causative of laṅgh] making jump, raising lifting Vism 143 ("launching").
:: Laṅghi (Laṅghī) (feminine) [from laṅgh] 1. a kind of deer (?) Jāt VI 537. 2. doubtful of meaning and origin in phrase laṅghī-pitāmahā at Jāt II 363 = III 226: "whose grandfather was a deer, or a jumper" (?); used in disparagingly addressing a crane. The commentary to Jāt 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 MN I 142, 144; Puggalapaññatti 21; Dhammasaṅgani 390; Sammohavinodanī 141.
:: Laṅgula (neuter) [cf. Skt. 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. Skt. lañca] a present, a bribe Jāt I 201; II 186; V 184; VI 408 (gahita, bribes received); Dhp 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 Jāt II 196; V 1; -ggāha taking of bribes Jāt V 109; -daṇḍaka a staff given as a present (?) Jāt VI 450 (varia lectio volañjanaka°); -dāna gift of bribes, bribery Jāt III 205; -vittaka one who gets rich through bribes Jāt I 339.
:: Lañcaka Hardy in editor of Netti, page 278 suggests writing lañjaka and translating "making known," "exposition" (cf. Skt. lañj to declare], found only at Miln 137 and 217 in compound Saṁyutta-nikāya-vara-lañcaka (translated by Rhys Davids as "most excellent"); at Miln 242 and 258 in Majjhimanikāya-vara°; at Miln 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 Jāt II 425; Sammohavinodanī 52.
:: Lañchaka [from lañcha; doubtful] one who makes marks (explained by commentary as "lakkhaṇa-kāraka") Jāt 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 Dhp I 35 (sāsanaṁ rāja-muddāya lañchanto). — causative lañcheti. 1. to seal Jāt I 452 (spelled lañjetvā); II 326; VI 385; Paramatthajotikā II 577 (rāja-muddikāya); Dhp I 21. 2. to mark, paint, smear Vinaya II 107 = 266 (mukhaṁ). Causative II lañchāpeti to have marked or sealed (by king's command) Vism 38 ("had his seal put to this order"; translation). — cf. nillaccheti.
:: Lañchita [past participle of lañcheti] sealed Jāt 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 AN II 26; Thera 959 = Iti 112; Vism 26 (doubled: lapa-lapa) = Mahāniddesa 226 (as lapaka-lapaka).
:: Lapaka [from lap] one who mutters, a droner out (of holy words for pay) DN I 8 (cf. DB I 15); AN III 111; Jāt III 349; Miln 228; Sumaṅgalavilāsinī I 91.
:: Lapana (neuter) and lapanā (feminine) 1. talking, muttering; especially prattling or uttering indistinct words for the sake of begging, patter DN I 8; AN II 26; III 430; Mahāniddesa 389; Nettipakaraṇa 94; Miln 383. As feminine lapanā at Vibhaṅga 352; Vism 23 and 27 (definition); Sammohavinodanī 482. 2. the mouth, in compound lapana-ja "mouth born," i.e. tooth Jāt 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 Snp 776; Iti 122; Peta Vatthu I 81; II 63. — cf. ullapati, palapati, samullapati. — causative lapeti (and lāpeti, metri causā°) to talk to, to accost, beg SN I 31 (here meaning "declare"); Snp 929 (janaṁ na lāpayeyya = na lapayeyya lapanaṁ pajaheyya Mahāniddesa 389); Dhp II 157. Infinative la petave (only in Gāthā language cf. Geiger, Pāḷi Grammar §204) Udāna 21, — past participle l a pita. — causative II lapāpeti Dhp 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 Iti 98.
:: Lasagata (hattha) at AN 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. Skt. lasikā] the fluid which lubricates the joints, synovic fluid Vinaya I 202; DN II 293; MN III 90; SN IV 111; Snp 196; Jāt I 146; Miln 382. In detail at Vism 264, 362; Sammohavinodanī 247.
:: Lasī (feminine) [etymology?] brains Jāt I 493 (= matthaluṅga commentary) = Dhp I 145.
:: Lasuṇa and Lasuna (neuter) [cf. Skt. laśuna] garlic Vinaya II 140; IV 258; Jāt I 474; Vimāna Vatthu 436; Vimāna Vatthu 186.
:: Latā (feminine) [cf. Skt. 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 AN I 202 (māluvā°); Vimāna Vatthu 355 (= vallī Vimāna Vatthu 162); 474 (kosātakī l.); Jāt I 464 (rukkha°, here perhaps better "branch"); Dhp I 392 (°pasādhana: see under mahā°); Miln 253, 351; Vimāna Vatthu 12 (kappa°); Peta Vatthu Commentary 51, 121; Vism 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 Jāt I 103.
-kamma creeper-work (combined with mālā-kamma) Vinaya II 117, 152.
:: Laṭṭhaka (adjective) [Kern, Toevoegselen sub voce compares Skt. laṭaha, laḍaha, dialectical] beautiful, auspicious, lovely Jāt 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 DN I 105 (patoda° goad), 126 (the same); Vimāna Vatthu 64 (the same); Jāt IV 310 (laṭṭhī hata = laṭṭhiyā hata commentary); V 280; Miln 27. 2. stick of sugar cane (ucchu°) Peta Vatthu Commentary 257. 3. sprout of a plant, offshoot Jāt III 161 (in simile); usually —°, as in aṅga° sprout Therīgāthā Commentary 226; dālika° of the d. creeper Theri 297; beḷuva° of the Vilva tree Paramatthajotikā I 118; sala° of the Sal tree AN II 200. Found also in names of places, as Laṭṭhivana (Jāt I 83 etc.).
-madhu(ka) "cane-honey," i.e. liquorice Jāt IV 537; Dhp 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 DN I 91; MN I 449 (l. sakuṇikā); Jāt III 44, 174f. (quoted at Paramatthajotikā II 358 and Dhp I 55); V 121; Miln 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 Miln 360.
:: Lavaṇa (neuter) [cf. late Vedic lavaṇa, cf. Zimmer, Altind. Leben 54] salt, lotion Miln 112; Saddhammopāyana 158. See loṇa.
:: Lavāpeti causative of lunāti (q.v.).
:: Laya [cf. Skt. 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; AN IV 137; cf. Dīpavaṁsa I 16 (khaṇe khaṇe laye Buddho sabbalokaṁ avekkhati). — Vism 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 DN I 8; II 58, 61; MN I 508 (ārogya-paramā lābhā); III 39; AN I 74; IV 157f., 160 (lābhena abhibhūto pariyādinnacitto Devadatto, cf. Jāt I 185f.); Snp 31, 438, 828, 854, 1014, 1046 (cf. Cullaniddesa §548); Iti 67 (vitta°); Jāt III 516 (yasa°, dhana°); Vism 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. Miln 17 (lābhā no tāta, suladdhaṁ no tāta), 232 (lābhāvata tāsaṁ ￼ devatānaṁ); AN III 313 (lābhā vata me suladdhaṁ vata me), explained at Vism 223; Dhp I 98 (lābhā vata me, elliptically); II 95 (l. vata no ye mayaṁ ... upaṭṭhahimha).
-agga highest gain Jāt III 125; Miln 21; -āsā desire for gain AN I 86; -kamyā (ablative out of desire for gain Snp 854, 929 (= lābha-hetu Mahāniddesa 389); -taṇhā craving for possession Dhp IV 38; -macchariya selfishness in acquisitions AN III 273; DN 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; Iti 73; Jāt I 185, 186; V 75; the three combined e.g. At MN I 192; SN II 227, 237; AN II 73; III 343f., 377; Vibhaṅga 352f.; lābha-siloka alone at Vism 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 MN III 39 (as noun "a receiver, recipient"); AN I 24; II 85; IV 400; Puggalapaññatti 51; Vibhaṅga 332 (nikāma°); Jāt 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 Jāt I 158 (°ka), 411 (°kumbhaṇḍa vessel made of the gourd); V 37 (°ka), 155 (addha-lābu-samā thanā); Dhp II 59 (°ka); Paramatthajotikā II 227 (lābumhi catumadhuraṁ pūretukāmo).
-kaṭāha a gourd as receptacle Vism 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 Jāt 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") Dhp I 112; Vimāna Vatthu 31; Jāt I 55 (°pañcamakāni p.); cf. Jāt II 240 (vippakiṇṇa-lāja-kusuma-maṇḍita-talā); VI 42 (vippakiṇṇa-lāja-kusuma-vāsa-dhūpandhakāra); Dhp I 140 (vippakiṇṇa-valikaṁ pañcavaṇṇa-kusuma-lāja-puṇṇaghaṭa-paṭimaṇḍita).
:: Lājeti [from lāja] to fry or have fried Jāt VI 341 (varia lectio lañc°, lañj°), 385 (lañchetvā; varia lectio lañci°, lañje°).
:: Lākhā (feminine) [cf. Skt. dākṣā] lac; lac-dye; enumerated with other colourings at MN I 127 = SN II 101 = AN III 230. — Paramatthajotikā II 577; Vism 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 Theri 440 (= lākhā-rasarattehi viya tambehi lomehi samannāgata Therīgāthā Commentary 270); -rasa essence of lac, used for dyeing; lac-colouring Jāt 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 Jāt VI 360, 417 (-ḷ-). cf. alālā.
:: Lālaka [lala + ka] a wag, silly person, fool Jāt 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 Snp 580; Peta Vatthu IV 52 (= vilapati Peta Vatthu Commentary 260); Jāt III 217; Miln 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 Miln 148 (paridevita-l.-mukha). 2. (neuter) much talk, excited talk, talking Jāt VI 498.
:: Lālā (feminine) [cf. laḷati] saliva Jāt I 61, 248; VI 357; Vism 259; Dhp 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. Skt. 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; Vism 268 (= pāpaka); as 45; Paramatthajotikā I 243 (= khudda); Puggalapaññatti 229 (nīca lāmaka = oṇata); Paramatthajotikā I 150 (°desanā, cf. ukkaṭṭha); Dhp 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 Jāt I 285; II 346 (for itarā); Dhp 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 Skt. we find corresponding name as lāba] a sort of quail, Perdix chinensis SN V 146 = Jāt II 59. As lāpaka-sakuṇa also at Jāt II 59. — Another name for quail is vaṭṭaka.
:: Lāpana (neuter) [from lāpeti, causative of lap] muttering, utterance, speech Iti 98; AN I 165 (lapita°). Perhaps also to be read at Theri 73. — cf. upa°.
:: Lāpeti see lapati and cf. upalāpeti.
:: Lāpin (—°) (adjective) [from lap] talking (silly) SN III 143 (bāla°).
:: Lāpu (feminine) [short for alāpu or alābu, cf. Geiger, Pāḷi Grmmar §39.6] a kind of cucumber Jāt I 336, 341. See also lābuka.
-latā the cucumber creeper or plant Miln 374.
:: Lāsa [of las] sporting, dancing: see abhi°, vi°.
:: Lāseti see lasati.
:: Lāsikā (feminine) [from las] a dancer, Miln 331.
:: Lāvaka [from lāvati] a cutter, reaper Miln 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 AN III 365 = SN III 155 (read babbaja°).
:: Lāyana (neuter) [from lāyati] cutting Jāt V 45 (tiṇa-lāyana asi, sickle); Dhp 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 AN III 365; Jāt 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 Jāt III 130 (tiṇaṁ na lāyita-pubbaṁ); Vism 419 (°ṭṭhāna place where one has reaped).
:: Leḍḍu [dialect Skt. leṣṭu > *leṭṭhu > *leṭṭu > leḍḍu; also Prākrit leḍu and leṭṭhu: Pischel, Prākrit Grammar §304; cf. Geiger, Pāḷi Grammar §62] a clod of earth SN V 146 = Jāt II 59 (°ṭṭhāna); Jāt I 19, 175; III 16; VI 405; Miln 255; Paramatthajotikā II 222 (ākāse khitta, in simile); Vism 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 MN I 123; DN II 336, 338 (varia lectio leṇḍu); Jāt II 77; III 16; VI 350; Vism 419; Dhp 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 Vism 142.
-pāta "throw of a clod," a certain measure of (not too far) a distance Vinaya IV 40; Vism 72; as 315 (translation "a stone's throw").
:: Leḍḍuka = leḍḍu; Vism 28.
:: Lehati see lihati.
:: Lekha [from likh, cf. Skt. lekha and lekhā] 1. writing, inscription, letter, epistle Jāt VI 595 (silā° inscription on rock); Mahāvaṁsa 5, 177 (lekhe sutvā); 27, 6; 33, 40 (°ṁ vissajjayi); Dāṭhāvaṁsa 5, 67 (cāritta°); Miln 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); Miln 42.
:: Lekhana ￼ (neuter) [from likh] scratching, drawing, writing Dhatupāṭha 467.
:: Lekhaṇī (feminine) [from likh; cf. Epic Skt. lekhaṇī stencil MBh 1, 78] an instrument for scratching lines or writing, a stencil, pencil AN II 200; Jāt 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 Skt. candralekhā MBh 3, 1831] Vism 168; as 151. 2. A scratch, line AN I 283; Puggalapaññatti 32; Jāt VI 56 (lekhaṁ kaḍḍhati). 3. writing, inscription, letter Vinaya III 76 (°ṁ chindati destroy the letter); Jāt I 451 (on aphalaka); Miln 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 Jāt IV 402, — past participle lekhita.
:: Lekhita [past participle of lekheti] drawn (of lines), pencilled Theri 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; Miln 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); Miln 200 (mahā°). 2. refuge, shelter, (figurative) salvation (sometimes in sense of Nibbāna). In this meaning often combined with tāṇa and saraṇa, e.g. At DN I 95; SN IV 315 (maṁ-leṇa refuge with me + maṁtāṇa); IV 372 (= Nibbāna); AN I 155f. (noun); Jāt II 253; Sumaṅgalavilāsinī I 232. cf. Vinaya III 155. leṇ'atthaṁ for refuge Vinaya II 164 (noun); Jāt 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 Jāt II 407 = IV 346; -guhā a mountain cave Jāt III 511; -dvāra the door of the (rock) hermitage Vism 38; Dhp III 39; -pabbhāra "cave-slope," cave in a mountain Dhp IV 170.
:: Lepa [from lip, see limpati; cf. Classical Skt. lepa stain, dirt] 1. smearing, plasterng, coating over Vinaya IV 303 (bāhira°); Jāt 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 AN 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°); AN IV 107 (vāsana°), 111 (the same); Jāt II 117. cf. abhi°, ā°, pa°.
:: Lepeti see limpati.
:: Lesa [cf. Skt. leśa particle; as Kern, Toevoegselen sub voce points out, it occurs in Skt. 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°); Jāt II 11; VI 402. — lesa-kappa pretext Vinaya II 166; Vimāna Vatthu 8443 (= kappiya-lesa Vimāna Vatthu 348); Thera 941; Sumaṅgalavilāsinī I 103.
:: Leyya (adjective neuter) [gerund of lih: see lihati] to be licked or sipped; neuter mucilaginous food (opposite peyya liquid) AN IV 394 (+ peyya); Miln 2 (the same).
:: Lihati [lih, Skt. leḍhi or līḍhe, also lihati. cf. Latin lingo, Greek λείχω; Gothic bilaigōn, as liccian = English lick, German lecken. — Dhatupāṭha 335 explains lih by "assādane," i.e. taste] to lick; present lehati Jāt 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 Skt. likhana; from likh] scratching, cutting, writing Jāt 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 = as rāw = English row. — Dhatupāṭha 467 simply explains by "lekhane"] 1. to scratch; to cut, carve; write, inscribe MN I 127 (rūpāni); Jāt II 372 (suvaṇṇa-patte); IV 257 (the same), 488, 489 (jāti-hiṅgulakena); Dhp I 182; Peta Vatthu Commentary 145 (nāmaṁ likhi wrote his name). — paṇṇaṁ l. to write a letter Jāt 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. BHS likhāpayati Divyāvadāna 547] Vinaya II 110; Paramatthajotikā II 577; to cause to be written Miln 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 DN I 63; SN II 219, explained at Sumaṅgalavilāsinī I 181 as "likhita-saṅkha-sadisa dhota-saṅkha-sappaṭibhāga." 2. written, inscribed Jāt IV 7 (likhitāni akkharāni); Miln 42 (lekha l.). 3. made smooth, shaved Jāt 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" Theri 388; Peta Vatthu Commentary 215. Doubtful in Snp passages, where both limpati and lippati are found as readings, e.g. Snp 778 in Text lippati, but Niddesa reading limpati (Mahāniddesa I 55); Snp 811 lipp°, Mahāniddesa 133 limp°; Snp 1040, 1042 lipp°, Cullaniddesa §549 limp.° — passive lippati to be soiled (by), to get stained (in character) Snp 250, 547, 625, 778, 913, 1040; cf. Snp 71 (alippamāna present participle), — past participle litta: see ava°, ul°, vi.° — cf. also ālimpeti, palimpeti, vilimpati. — causative I lepeti to cause to be plasterd Jāt 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 Skt. liṅga] 1. characteristic, sign, attribute, mark, feature MN I 360; SN V 278; Snp 601f. (= saṇṭhāna Paramatthajotikā II 464); Vinaya IV 7 (two: hīna and ukkaṭṭha); Jāt I 18; IV 114 (gihi°), 130; Miln 133 (sāsana°), 162 (dve samaṇassa lingāni), 405 (liṅgato ca nimittato ca etc.); Vism 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°); Jāt 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. Skt. liṅgālikā a kind of mouse] antelope (?) Pañca-g 10.
:: Liṅgeti [denominative from liṅg] 1. to embrace, in poetic gerund liṅgiya (as if from liṅgati) Theri 398 (= āliṅgetvā Therīgāthā Commentary 260). See ā°. 2. to characterize: see ul°.
:: Liṅgika (adjective) [from liṅga] having or being a characteristic Vism 210 (of nāma); Paramatthajotikā I 107 (the same).
:: Lipi [from lip; late Skt. lipi] the alphabet; a letter of the alphabet; writing Miln 79.
:: Lisati [cf. dialect Skt. liśate = Vedic riśate] to break off, tear off, pull; only at Dhatupāṭha 444 explained by "lesa."
:: Līlā and Līḷā (feminine) [cf. Epic Skt. līlā or *līḍā] play, sport, dalliance; probably for līḷhā at Jāt V 5 and 157, both times combined with vilāsa.
-aravinda a lotus serviceable for sport Vimāna Vatthu 43 (līḷ°).
:: Līḷhā (feminine) [abstract of līḷha, Skt. 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. Jāt I 155; Dhp I 33; III 79. So in phrase Buddhalīḷhāya dhammaṁ deseti "to expound the Doctrine with the Buddha's mastery" Jāt I 152, 155; III 289; Vimāna Vatthu 217 (spelling wrongly līḷāya). Of the B's gait: Jāt I 93, 149; Dhp 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, AN I 3; Vism 125. Definitions at Vibhaṅga 352, 373; Dhammasaṅgani 1156, 1236; SN V 277, 279 (ati°). Often combined with uddhata as "sluggish or shy" and "unbalanced," e.g. At SN V 112; Vism 136; Sammohavinodanī 310. alīna active, open, sincere Snp 68 (°citta), 717 (the same); Jāt I 22 (verse 148; °viriya sīha).
:: Līnatā (feminine) [abstract formation from līna instead of līy°] = līyanā Vism 469. alīnatā open-mindedness, sincerity Jāt I 366; Paramatthajotikā II 122.
:: Līnatta (neuter) [abstract from līna] sluggishness, shyness; only in phrase cetaso līnattaṁ immobility of mind SN V 64, 103; AN 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 Vism 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 AN IV 96; Iti 83, 84; Vism 116; Dukapaṭṭhāna 9, 18f. See dosa and moha. — DN III 214, 275; SN I 16, 43, 63, 123 (bhavaº); V 88; AN I 64 (ºkkhaya), 160 (visamaº), cf. DN III 70f.; II 67;Snp367, 371, 537 (ºkodha), 663, 706, 864, 941 (ºpapa); Mahāniddesa 15, 16, 261; Jāt IV 11 (kodha, dosa, 1.); Dhammasaṅgani 982, 1059; Vibhaṅga 208, 341, 381, 402; Nettipakaraṇa 13, 27; Vism 103; Sammohavinodanī 18; Peta Vatthu Commentary 7, 13, 17, 89 (+ dosa), 102; Vimāna Vatthu 14; Saddhammopāyana 52 (ºmoha), 266. - alobha disinterestedness DN III 214; Dhammasaṅgani 32.
-dhammā (plural) affection of greed, things belonging to greed; (adjective) (of) greedy character MN I 91; III 37; DN I 224, 230; SN IV 111; AN III 350; Jāt IV 11; -mūla the root of greed Vism 454 (eightfold; with dosa-mūla and moha-mūla).
:: Lobhana (nt.) [fr. lobha] being greedy Theri 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 Iti 84 (°eyya). See rajaniya. 2. desirable Miln 361 (paduma).
:: Locaka (adjective) [from locative causative of luñc; cf. Skt. luñcaka] one who pulls out DN I 167 (kesa-massu°, habit of certain ascetics); MN 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 DN I 167 (kesa-massu°); AN I 296; Puggalapaññatti 55.
:: Loceti see luñcati.
:: Lodda [cf. Skt. rodhra; on sound changes see Geiger, Pāḷi Grammar 44, 62.2] name of a tree Jāt 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. AN III 16 = SN V 92 (five alloys of gold: ayo, loha, tipu, sīsaṁ, sajjhaṁ); Jāt V 45 (asi°); Miln 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 Miln 331; -kumbhī an iron cauldron Vinaya II 170. Also name of a Hell Jāt III 22, 43; IV 493; V 268; Paramatthajotikā II 59, 480; Saddhammopāyana 195; -guḷa an iron (or metal) ball AN IV 131; Dhp 371 (mā °ṁ gilī pamatto; cf. Dhp IV 109); -jāla a copper (i.e. wire) netting Peta Vatthu Commentary 153; -thālaka a copper bowl Mahāniddesa 226; -thāli a bronze kettle Dhp I 126; -pāsāda "copper terrace," brazen palace, name of a famous monastery at Anurādhapura in Ceylon Vism 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 Snp 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 Vism 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. MN II 17), usually in compounds e.g. °abhijāti the red species (q.v.) AN III 383; °kasiṇa the artifice of red DN III 268; AN I 41; Dhammasaṅgani 203; Vism 173; °candana red sandal (unguent) Miln 191. Otherwise rohita. 2. (neuter) blood; described in detail as one of the thirty-two ākāras at Paramatthajotikā I 54f.; Vism 261, 360; Sammohavinodanī 245. — Vinaya I 203 (āmaka°), 205 (°ṁ mocetuṁ); AN IV 135 (saṭṭhi-mattānaṁ bhikkhūnaṁ uṇhaṁ l. mukhato uggañchi; cf. the similar passage at Miln 165); Snp 433; Peta Vatthu I 67; I 91 (explained as ruhira Peta Vatthu Commentary 44); Vism 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); Jāt VI 180; -uppāda (the crime of) wounding a Tathāgata, one of the anantariya-kammas Sammohavinodanī 427; cf. Tathāgatassa lohitaṁ uppādeti Miln 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 Vism 358; Sammohavinodanī 62; -pakkhandikā (or °pakkhandikābādha) bloody diarrhoea, dysentery MN I 316; DN II 127; Udāna 82; Jāt II 213; Miln 134, 175; Dhp III 269; -homa a sacrifice of blood DN I 9; Sumaṅgalavilāsinī I 93.
:: Lohitaka (adjective) [from lohita] 1. red MN II 14; AN IV 306, 349; Apadāna 1; Dhammasaṅgani 247, 617. — upadhāna a red pillow DN I 7; AN I 137; III 50; IV 94, 231, 394; °sāli red rice Miln 252. 2. bloody Peta Vatthu I 78 (pūti° gabbha); Vism 179, 194.
:: Lohitaṅka [lohita + aṅka] a ruby AN 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" SN 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. SN I 12; IV 127, 312; V 132; Iti 122; Mahāvaṁsa 1, 44; cf. sabbāvanta loka DN 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. SN I 160, 168, 207; II 170; III 28, 59; IV 158; V 204; AN I 259f.; II 24f.; III 341; IV 56, 173; V 50; Iti 121; Mahāniddesa 447 (on Snp 956), to which is usually added sassamaṇa-brāhmaṇī pajā (e.g. DN I 250, see references sub voce pajā). With this cf. Dhp 45, where the divisions are paṭhavī, Yamaloka, sadevaka (loka), which are explained at Dhp I 334 by paṭhavī = attabhāva; Yamaloka = ca tubbidha apāyaloka; sadevaka = manussaloka devalokena saddhiṁ. — The universe has its evolutional periods: saṁvaṭṭati and vivaṭṭati DN II 109f. The Buddha has mastered it by his enlightenment: loko Tathāgatena abhisambuddho Iti 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 DN I 22f. Discussions as to whether loka is sassata or antavā are found e.g. At MN I 426, 484; II 233; SN III 182, 204; IV 286f.; AN 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 DN III 137; cf. SN II 19f. cf. also the long and interesting discussion of loka as suñña at SN IV 54f.; Paṭisambhidāmagga II 177f.; Cullaniddesa §680; — as well as MN II 68 (upanīyati loko addhuvo, and "attāṇo loko, assakoloko" etc.); "lokassa anto" is literally unattainable: AN II 50 = SN I 62; IV 93; but the Arahant is "lokantagū," cf. AN 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: DN III 181; SN IV 348f.; AN I 269; IV 226; Snp 779 (nāsiṁsati lokaṁ imaṁ parañ ca); or as idhaloka DN III 105. The definition of ayaṁ loko at Mahāniddesa 60 is given as sakattabhāva, saka-rūpa-vedanā etc., ajjhattāyatanāni, manussa-loka, kāmadhātu; with which is contrasted paro loko as 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 SN II 73; III 135; IV 86; AN V 107. — cf. DN 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° AN I 115, 153; III 414f.; Brahma° Vibhaṅga 421; Mahāvaṁsa 19, 45; Yama° Dhp 44; SN 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 Vism 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. (= MN I 328; AN I 227; cf. Jāt 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) SN I 26. 3. Ordinary and applied meaning. (a) division of the world, worldly things SN I 1, 24 (loke visattikā attachment to this world; opposite sabba-loke anabhirati SN V 132). — loke in this world, among men, here DN III 196 (ye nibbutā loke); Iti 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. DN 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 Snp 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 SN 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 Vism 205 and at Paramatthajotikā II 442 as at Paṭisambhidāmagga I 122. cf. the similar view at SN 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. DB I 14) Vinaya I 188; DN I 8; MN I 513; Miln 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 AN 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 AN II 6, 49f.; Iti 115, Snp 1133; Cullaniddesa §551; -antara the space between the single worlds Jāt 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 Jāt I 76), 8,000 yojanas in extent, pitch dark, which were filled with light when Gotama became the Buddha Jāt I 76; Sammohavinodanī 4; Vism 207 (lokantariya°); Paramatthajotikā II 59 (°vāsa life in the l. Niraya); cf. BHS lokāntarikā Divyāvadāna 204 (andhās tamaso'ndhakāra-tamisrā); -ādhipa lord or ruler of the world AN 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°) DN III 220; Vism 14; -ānukampā sympathy with the world of men [cf. BHS lokānugraha Divyāvadāna 124f.] DN III 211; Iti 79; -āmisa worldly gain, bait of the flesh MN I 156; II 253; Theri 356; -āyata what pertains to the ordinary view (of the world), common or popular philosophy, or as Rhys Davids (DB 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. DB I 166-172 for detail of lokāyata). It is much the same as lokakkhāy(ika) or popular philosophy. DN I 11, 88; Vinaya II 139; Snp page 105 (= vitaṇḍa-vāda-sattha Paramatthajotikā II 447, as at Sumaṅgalavilāsinī I 247); Miln 4, 10, 178; AN I 163, 166; III 223. cf. BHS 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 SN II 77 (translation Kindred Sayings 53: a brahmin "wise in world-lore"); Miln 178; Jāt 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 SN V 447; AN II 80 (as one of the four acinteyyāni or thoughts not to be thought out: Buddha-visaya, jhāna-visaya, kamma-vipāka, l.-c.). cf. BHS laukika citta Divyāvadāna 63, 77 etc; -dhammā (plural) common practice, things of the world, worldly conditions SN III 139f.; Snp 268 (explanation loke dhammā; yāva lokappa vatti tāva-anivattikā dhammā ti vuttaṁ hoti Paramatthajotikā I 153, cf. Jāt III 468); Miln 146. Usually comprising a set of eight, viz. lābha, alābha, yaso, ayaso, nindā, pasaṁsā, sukhaṁ, dukkhaṁ DN III 260; AN IV 156f.; V 53; Cullaniddesa §55; Paṭisambhidāmagga I 22, 122; Vibhaṅga 387; Nettipakaraṇa 162; Dhp 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; AN I 227. — DN III 114; Peta Vatthu II 961; Kathāvatthu 476; Vism 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); Jāt I 63, 212; Miln 237; Sammohavinodanī 430, 436. See also cūḷanikā; -nātha saviour of the world, epithet of the Buddha Snp 995; Vism 201, 234; Vimāna Vatthu 165; Peta Vatthu Commentary 42, 287; -nāyaka guide or leader of the world (said of the Buddha) Snp 991; Apadāna 20; Mahāvaṁsa 7, 1; Miln 222; -nirodha destruction of the world Iti 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; Jāt I 48 (announce the future birth of a Buddha); -byūha "world-array," plural byūhā (devā) name of a class of devas Jāt I 47; Vism 415 (kāmāvacara-devas); -mariyādā the boundary of the world Vimāna Vatthu 72; -vajja common sins Miln 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 DN III 76; SN I 62; V 197, 343; AN II 48; Snp page 103; Vimāna Vatthu 3426; Puggalapaññatti 57; explained in full at Paramatthajotikā II 442 and Vism 204f. -vivaraṇa unveiling of the universe, apocalypse, revelation Vism 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 Thera 554; Jāt VI 198. (b) (—°) belonging to the world of, an inhabitant of (as lokika) Peta Vatthu I 62 (Yama°). (c) common, general, worldly Vism 89 (samādhi); Dhp 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 Jāt I 91; Dhp I 117; ideal: lokuttara dhamma (like parama dhamma) the ideal state, viz. Nibbāna MN II 181; plural l. dhammā MN 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.; Miln 236, 294 (lokika), 390; Vism 10, 85, 438; Sumaṅgalavilāsinī I 331; as 47f., 213; Sammohavinodanī 128, 373; Dhp I 76 (lokika); II 150; III 272; IV 35.
:: Lola and Loḷa (adjective) [from luḷ: see luḷati; cf. Epic and Classical Skt. lola] wavering, unsteady, agitated; longing, eager, greedy SN IV 111; Snp 22, 922; Jāt I 49 (Buddha-mātā lolā na hoti), 111, 210, 339 (dhana-loḷa); II 319 (°manussa); III 7; Puggalapaññatti 65; Mahāniddesa 366; Dāṭhāvaṁsa IV 44; Miln 300. — alola not greedy, not distracted (by desire), self-controlled SN V 148; Snp 65.
-bhava greediness, covetousness Therīgāthā Commentary 16.
:: Lolatā (feminine) [from lola] longing, eagerness, greed Miln 93; Paramatthajotikā II 35 (āhāra°).
:: Loleti [causative from luḷ, see luḷati] to make shake or unsteady AN III 188 (khobheti + l.), — past participle lolita.
:: Lolita [past participle of loleti] agitated, shaken Theri 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 Snp 165. cf. nil°. — feminine lolupā as name of a plant at Jāt 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). — Jāt I 340, 429; as 365; Vism 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 Jāt V 430; Abhidhānappadīpikā 175, 259; Saddhammopāyana 119] the hair of the body (whereas kesa is the hair of the head only) DN II 18 (ekeka°, uddhagga°, in characteristics of a Mahāpurisa); SN II 257 (asi°, usu°, satti° etc.); AN II 114; Vinaya III 106 (usu° etc.); Snp 385; Jāt I 273 (khaggo lomesu allīyi); Sammohavinodanī 57; Dhp 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 Vism 250, 353; Sammohavinodanī 233; Paramatthajotikā I 42, 43. — aloma hairless Jāt VI 457; puthu° having broad hair or fins, name of a fish Jāt 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; MN I 442. cf. anu°, paṭi°, vi°.
-kūpa a pore of the skin Jāt I 67; Paramatthajotikā I 51, 63; Paramatthajotikā II 155 (where given as ninety-nine-thousand) Vism 195 (the same); -padmaka a kind of plant Jāt VI 497 (reading uncertain; varia lectio lodda°); -sundarī (feminine) beautiful with hairs (on her body) Jāt V 424 (kuraṅgavī l.; explained on page 430 as "roma-rājiyā maṇḍita udarā"); -haṁsa horripilation, excitement with fear or wonder, thrill DN I 49; AN IV 311f. (sa°); Snp 270; Vibhaṅga 367; Miln 22; Vism 143; Sumaṅgalavilāsinī I 150; -haṁsana causing horripilation, astounding, stupendous Snp 681; Jāt IV 355 (abbhuta + l.); Peta Vatthu III 93; IV 35; Miln 1; Mahāvaṁsa 17, 55 (abbhuta + l.); -haṭṭha having the hair standing on end, horrified, thunderstruck, astounded DN I 95; SN V 270; Snp page 15; Miln 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 MN I 305; Peta Vatthu I 92. At Jāt 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; DN I 7; cf. Sumaṅgalavilāsinī I 87. [BD]: fur
:: Loṇa (neuter) [cf. Skt. 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); AN I 210, 250; IV 108; Miln 63; Dhp 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 Jāt I 505; II 171, 394; -odaka salt water Jāt VI 37; Vimāna Vatthu 99 (°udaka); -kāra salt-maker Vinaya I 350 (°gāma); AN II 182 (°dāraka); Jāt VI 206 (-kara); Miln 331; -ghaṭa a pitcher with salt SN II 276. See also appendix to Paramatthajotikā I 68 (in Snp Index 870, 871) on Vism 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] AN I 250 (in simile); -rasa alkaline taste AN IV 199, 203; -sakkhara a salt crystal (cf. °phala), a (solid) piece of (natural) salt SN II 276 (in simile, cf. AN I 250); Paramatthajotikā II 222 (aggimhi pakkhitta l-s., in the same simile at Dhp 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 Jāt III 522; IV 71. °aloṇika unsalted 426 (°aka); Vimāna Vatthu 184; Jāt 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 SN V 342 read piṇḍiy'ālopena for piṇḍiyā lopena. — cf. ālopa, nillopa, vilopa, vilopiya.
:: Loṭana (neuter) [luṭ, cf. Skt. 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 Vism 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 Iti 84 (lobhaneyye na lubbhati); Vism 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 Skt. raudra] 1. fierce, terrible; cruel, gruesome SN I 143; AN II 174 (pāpa, l., kibbisa); V 149; Puggalapaññatti 56; Vimāna Vatthu 845 (= dāruṇā pisācādino Vimāna Vatthu 335); Jāt V 243 (ṭhānaṁ = Niraya); Saddhammopāyana 286. The spelling ludra occurs at Jāt IV 46 = VI 306, which is ludda at Jāt V 146. 2. a hunter, sportsman Snp 247 (dussīla°; Paramatthajotikā II 289: luddā ca kurūra-kammantā lohita-pāṇitāya, macchaghātaka-miga bandhaka-sākuṇikādayo idha adhippetā); Vimāna Vatthu 631; Jāt II 154 (°putta = luddaka); III 432 (Bharata by name); Puggalapaññatti 56 (māgavika, sākuṇika, l., macchaghātaka etc.; explained by dāruṇa kakkhaḷa at Puggalapaññatti 233); Vism 245 = Sammohavinodanī 259; Sammohavinodanī 228.
:: Luddaka = ludda 2, i.e. hunter Vinaya I 220; Jāt IV 416; Peta Vatthu III 72 (miga°; explained as "dāruṇa" Peta Vatthu Commentary 206); Miln 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 AN III 433 (with pharusa-vāca and samphappalāpin); Iti 84; Miln 92 (duṭṭha, mūḷha, l.); Jāt I 124.
:: Lugga [past participle of rujati; corresponding to Skt. rugṇa] broken (up), rugged (of a path) Miln 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); Vism 427 (the same).
:: Lujjati [passive of ruj, corresponding to Skt. 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 AN 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; SN IV 52 (in etymologizing interpretation of loka: "lujjati kho loko ti vuccati"; quoted at Cullaniddesa §550 on Snp 1119); Thera 929. — cf. olujjati, palujjati, — past participle lugga.
:: Luḷati and Luṭati [cf. Epic Skt. 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, as 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 Miln 259 (calati khubbhati l. āvilati), — past participle luḷita.
:: Luḷita [past participle of luḷati] stirred, moved, disturbed; lively; turbid (of water) SN V 123 = AN III 233; (udapatta āvila l.); DN II 128 = Udāna 83 (udakaṁ parittaṁ luḷitaṁ āvilaṁ); Jāt VI 63; Mahāniddesa 488 (āvila + l.); Miln 35, 177, 220 (°citta), 383 (a°); as 328 (indriyāni paripakkāni aluḷitāni avisadāni).
:: Lumpati [lup, Epic Skt. 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 Miln 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 DN 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 Jāt I 244, 476; II 97, 363; III 314; IV 191; V 463; Mahāvaṁsa 23, 46 (preterit aluñci); 28, 26 (gerund luñcitvā); Vism 248 (kese). — causative II luñcāpeti Dhp II 53 (kese), and loceti Thera 283 (kesa massuṁ alocayiṁ), — past participle luñcita.
:: Luñcita [past participle of luñcati] plucked, pulled Miln 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 SN I 5 (nalo va harito luto) = 126 = Jāt VI 25; and at Snp 532 (lutāni bandhanāni; vv.ll. lūtāni and lunāni; explained as "chinnāni padālitāni" at Paramatthajotikā II 432).
:: Lutta [cf. Epic Skt. 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 Skt. 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 Jāt VI 497 (= ulūka commentary).
:: Lūkha (adjective) [Vedic rūkṣa; Prākrit lūha and lukkha; BHS 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; SN II 153; AN IV 10; Jāt I 228; Vimāna Vatthu 64). — SN IV 337f.; AN IV 232f.; Vinaya I 55; Thera 923; Jāt 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); SN I 175 (= jiṇṇa commentary, see Kindred Sayings 320; translation "looking worn"); MN I 77 = Jāt I 390. °lūkhapuggala a miserable, offensive character (opposite siniddhapuggala) Vism 132; Sammohavinodanī 282.
-ājīvin leading a hard or rough life DN I 161; III 44, 47; SN II 200; AN V 190; -cīvara (adjective) wearing a shabby robe, badly clad Vinaya III 263; Miln 342 (cf. cīvara lūkha bad condition of clothes AN II 71 = Puggalapaññatti 53; lūkha-cīvara-dhara AN I 25); -ppamāṇa (and °ika) taking unpleasantness or misery as one's standard AN II 71 = Puggalapaññatti 53 (cf. Puggalapaññatti 229); Dhp III 114; Paramatthajotikā II 242; cf. rūpa-ppamāṇa; -ppasanna believing in shabbiness or mediocrity, having (bodily) wretchedness as one's faith Vinaya II 197; AN II 71 = Puggalapaññatti 53; -pāpuraṇa miserably clad SN I 175; Dhp IV 8, 9.
:: Lūkhasa (adjective) [from lūkha] rough, harsh; miserable, self-mortifying Snp 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 Theri 107 (°kesī); Jāt 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 SN III 254 (yena-m-idh'ekacco); Dhp 34 (oka-mokata ubbhato); Snp 765 (aññatra-m-ariyehi); Mahāniddesa 269 (dvaye-m-eva); Jāt 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. Jāt 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 Skt. martya. A diæretic form exists in Pāḷi mātiya (q.v.)] mortal; (masculine) man, a mortal SN I 55; Snp 249, 577, 580, 766; Jāt III 154; IV 248; V 393; Dhp 53, 141, 182; Vimāna Vatthu 6312; Kathāvatthu 351. — See also references under jāta.
:: Maccha [cf. Vedic matsya] fish AN III 301; Snp 605, 777, 936; Jāt 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 MN III 168; and in simile at Iti 68 = Jāt IV 435 = VI 236 = Paramatthajotikā I 127. cf. JPTS 1906, 201. bahu° rich in fish Jāt III 430. loṇa° salt fish Vism 28. Rohita° the species Cyprinus rohita Jāt II 433; III 333; Dhp 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) Jāt I 207; II 352; V 462; Timanda and Timirapiṅgala Jāt V 462; Mitacintin Jāt I 427; Bahucintin Jāt I 427.
-maṁsa the flesh of fishes Snp 249; -bandha one who sets net to catch fish, a fisherman AN III 301; Vism 379; -bhatta food for fishes, devoured by fishes Jāt 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 Vism 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 AN IV 285; Snp 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 Jāt VI 334; Dhp 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); AN II 82; III 139, 258, 265; DN III 45, 246; Dhp 263; Snp 136, 663; Mahāniddesa 36; Jāt I 345; V 391; Vimāna Vatthu 5226; Puggalapaññatti 20; as 394; Dhp II 89; Saddhammopāyana 89, 97. — a° unselfish DN III 47; AN IV 2; Snp 852, 860; Iti 102.
:: Macchariya and Macchera (neuter) [cf. Epic Skt. mātsarya] avarice, stinginess, selfishness, envy; one of the principal evil passions and the main cause of rebirth in the Petaloka. 1. macchariya: AN I 95, 299; III 272; Dhp III 44 (issā°), 289; Snp 863 (°yutta), 928; Puggalapaññatti 19, 23; Vibhaṅga 357, 389, 391. — Five sorts of selfishness are mentioned: āvāsa°, kula°, lābha°, vaṇṇa°, dhamma° DN III 234; Mahāniddesa 118, 227; AN IV 456; Dhammasaṅgani 1122 (cf. Buddhist Manual of Psychological Ethics page 276); Vism 683; as 373, 374. Selfishness is one of the evil conditions which have to be renounced as habits of mind by force of intelligence AN V 40, 209; Miln 289; Peta Vatthu Commentary 87, 124. 2. macchera AN I 105 (°mala), 281; Dhp 242; Iti 18; Mahāniddesa 260; Saddhammopāyana 313, 510. At AN 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 AN III 301; Jāt V 270; VI 111; Miln 331.
:: Macchī (feminine) [of maccha] a female fish Jāt 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 SN I 156; Snp 357 (genitive maccuno), 581 (instrumental maccunā), 587; Thera 411; Dhp 21, 47, 128, 135, 150, 287; Sammohavinodanī 100; Paramatthajotikā II 397; Dhp III 49; Saddhammopāyana 295, 304.
-tara one who crosses or overcomes death Snp 1119 (= maraṇaṁ tareyya Cullaniddesa §486); -dheyya the realm of Māra, the sphere of Death SN I 4; adjective belonging to death or subject to death (= māradheyya, maraṇadheyya Cullaniddesa §487 b). — Snp 358, 1104 (with explanation "m. vuccanti kilesā ca khandhā ca abhisaṅkhārā ca" Cullaniddesa §487 a), 1146 (°pāra-maccudheyyassa pāraṁ vuccati amataṁ Nibbānaṁ Cullaniddesa §487); Theri 10 (= maccu ettha dhīyati Therīgāthā Commentary 13); Dhp 86; Dhp II 161; -parāyaṇa surmounting death Snp 578; -pareta the same Snp 579; -pāsa the sling or snare of Māra Snp 166; Jāt V 367; -bhaya the fear of death Mahāvaṁsa 32, 68; -maraṇa dying in death MN 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 Snp 776; Mahāniddesa 48; -rājā the king of death Snp 332, 1118 (= Maro pi Maccurājā maraṇaṁ pi Cullaniddesa §488); Dhp 46, 170; Paramatthajotikā I 83; -vasa the power of death SN I 52: Snp 587, 1100 (where maccu is explained by maraṇa and Māra); -hāyin leaving death behind, victorious over death Iti 46 = Snp 755; Thera 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, Skt. meda grease, fat, Greek μέζεα; μεστός full; Gothic mats eatables, as 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.) MN I 355 = AN 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; Vism 293), or muṭṭhika-mallādayo viya madatthaṁ bala-mada-nimittaṁ porisa-mada-nimittañ cā ti vuttaṁ (at Vism 31). Snp 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 Miln 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. AN 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: DN III 220; AN I 146.
-nimmadana" disintoxication from intoxication," freedom from pride or conceit AN II 34; Buddhavaṁsa I 81; Vism 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 Jāt I 204. cf. nimmadana.
:: Madanīya (adjective neuter) [original gerund of madati] 1. intoxicating DN II 185 (sadda vaggu rajanīya kāmanīya m.). 2. intoxication Vimāna Vatthu 73.
:: Madda  1. [from mṛd, Skt. marda] crushing etc.; kneading, paste, in piṭṭha paste of flower Vinaya II 151; Jāt III 226 (piṭṭhi°). 2. [dialectical, cf. Skt. 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 Skt. mardana, from mṛd] 1. crushing, grinding, destroying Jāt IV 26; Miln 21 (adjective, + mathana); Saddhammopāyana 449; Dhatupāṭha 156. 2. threshing Miln 360. — See also nimmaddana, pamaddana, parimaddana.
:: Maddarī (feminine) [?] a species of bird, in compound ambaka° AN I 188.
:: Maddati [cf. Vedic mṛd to crush: see etymology under mattikā] 1. to tread on, trample on (accusative), crush Jāt III 245, 372 (present participle maddamāna); Dhp II 66. 2. to defeat, destroy Snp 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 Jāt III 211 (ovādaṁ). 4. to mix up, knead, jumble together Dhp II 155. 5. to thrash Jāt I 215. 6. to break down, upset Jāt I 500 (vatiṁ, a fence). 7. to draw together (a net) Jāt 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 Skt. mārdava] 1. mild, gentle, soft, suave Dhammasaṅgani 1340; Vibhaṅga 359; Miln 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 Dhp 377 (= milāta Dhp IV 112). — neuter maddavaṁ mildness, softness, gentleness Snp 250 (ajjava + m.), 292 (the same); Jāt 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 Jāt VI 538.
:: Maddhita [of mṛdh] see pari°.
:: Maddin (adjective) [from mṛd, cf. Skt. mardin = mardana] crushing, destroying Saddhammopāyana 218. cf. pamaddin.
:: Maddita [past participle of maddeti, see maddati] 1. kneaded, mixed, in su° Vism 124. 2. crushed, defeated, in su° Miln 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 Jāt I 157f.; IV 117; Dhp 69 (madhū vā read as madhuvā); Mahāvaṁsa 5, 53; as 330; Dhp 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 Jāt 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 Jāt 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 Jāt IV 265; Vism 136 (in simile); Dhp 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 Jāt 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 Jāt I 262; Dhp I 59; III 323; -piṇḍikā a ball of honey (to eat), honey-food, a meal with honey Vinaya I 4; MN I 114; -pīta having drunk honey, drunk with honey SN I 212; -(b)bata "courting honey," a bee Dāṭhāvaṁsa III 65; -bindu a drop of honey Vism 531; Sammohavinodanī 146 (°giddha, in comparison); -makkhitā smeared with honey Jāt I 158; -madhuka dripping with honey, full of honey Jāt VI 529; -mehika referring to a particular disease madhumeha ("honey-urine," diabetes?) Vinaya IV 8; -laṭṭhikā liquorice (no reference?); cf. Laṭṭhi-madhukavana Jāt I 68; -lāja sweet corn Jāt 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; Jāt V 324, 405; VI 529; Miln 165. 2. the fruit of that tree Jāt IV 434. 3. (adjective) (—°) full of honey Jāt VI 529 (madhu° containing honey). 4. connected with an intoxicating drink, given to the drink of (—°) Jāt IV 117 (surā-meraya°).
-aṭṭhika the kernel (of the fruit) of Bassia latifolia Vism 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); Jāt I 430.
:: Madhukā (feminine) [from madhuka] honey drink, sweet drink, liquor Mahāvaṁsa 5, 52.
:: Madhura (adjective) [from madhu] 1. sweet Snp 50; Jāt III 493; V 324; Peta Vatthu II 67; Peta Vatthu Commentary 119, 147. 2. of intoxicating sweetness, liquor-like, intoxicating Jāt IV 117. 3. (neuter) sweetness, sweet drink Dhp 363; Jāt 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 Dhp 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. — DN II 99; MN I 334; SN III 106, AN III 69. The description refers to a state of swooning, like one in a condition of losing consciousness through intoxication. Rhys Davids (DB 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 SN III 106 translation (Kindred Sayings III 90).
:: Madhuratā (feminine) [abstract from madhura] sweetness Jāt I 68.
:: Madhuratta (neuter) [abstract from madhura] sweetness Mahāvaṁsa 2, 13.
:: Madirā (feminine) [of adjective Vedic madira intoxicating] intoxicating drink, spirit Jāt V 425; as 48.
:: Maga [another form of miga = Skt. mṛga, cf. Geiger, Pāḷi Grammar 12.4] 1. Animal for hunting, deer, antelope MN I 173 (in simile); SN I 199 (the same); AN I 70; II 23; Thera 958, 989; Snp 275, 763, 880; Jāt V 267. 2. A stupid person Jāt VI 206, 371.
:: Magga ￼ [cf. Epic Skt. mārga, from m.rg to track, trace] 1. a road (usually high road), way, footpath Vism 708 (maggaṁ agata-pubba-purisa, simile of); Sammohavinodanī 256 (tiyojana°, simile of a man travelling); Dhp I 229. — addhāna° high road Vinaya IV 62; MN III 158; see under addhāna; antāra-magge on the road Miln 16; ujuka° a straight way SN I 33; Dhp I 18; ummagga (a) a conduit; (b) a devious way: see ummagga, to which add references Jāt V 260; Theri 94; kummagga a wrong path: see kum°, to which add SN IV 195; Thera 1174. passāva° and vacca° defecation and urination Vinaya III 127; visama° a bad road SN 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 DN II 216 and MN III 71 enumerated as requisites for sammā-samādhi. The name of this table of ethical injunctions is given as "maggam uttamaṁ" at Snp 1130, i.e. the Highest Path. See for reference e.g. Vinaya III 93; IV 26; DN II 353; III 102, 128, 284, 286; Iti 18; Mahāniddesa 292; Cullaniddesa §485; Vibhaṅga 104f. 235f., Sammohavinodanī 114f. (its constituents in detail), 121, 216; Vism 509f. (where the eight constituents are discussed). (b) as ariya magga: MN 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° Miln 21; magga alone; SN I 191 (Bhagavā maggassa uppādetā etc.) = MN III 9 = SN III 66; Snp 429, 441, 724f., 1130; Dhp 57, 273f., Iti 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. Vism 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 DN 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 Dhp 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° SN I 78; AN III 391; Sumaṅgalavilāsinī I 224. (b) in particular as the four paths: Cullaniddesa §612 A; Vibhaṅga 322f., 328, 335; Vism 453, 672-678; Dhp 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 MN I 147; Vism ch. xx (°ssa kovida) = Snp 627; SN III 108 (the same); Dhp IV 169 (the same); AN V 47 (°ssa ñāṇa-dassana); Dhp 403; -udaka water found on the road Vism 338 (simile); -kilanta wearied by the road Jāt I 129; -kusala one who is clever as regards the road, one who knows the road well SN 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 MN III 5; Mahāniddesa 33; -jina Conqueror of the paths Snp 84 sq; -jīvin who lives in the right path Snp 88; -jjhāyin reflecting over the path Snp 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) Dhp IV 109; -dūsin highway robber Snp 84; -desaka one who points out the way, a guide Snp 84; Jāt IV 257; as °desika at Dhp II 246; -desin = °desaka Snp 87; -dhamma the rule of the path, i.e. righteous living Snp 763; -dhīra wise as regards the path Mahāniddesa 45; -paṭipanna 1. one on the road, i.e. wandering, tramping Dhp 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 Dhp 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 Vism 29 (synonym for nijigiṁsanatā and gaveṭṭhi); Dhatupāṭha 298 (and gavesana).
:: Maggati and (spurious) Mageti [denominative from magga, cf. Skt. 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 MN I 334 (present participle magaya mana); SN II 270 (present participle maggayamāna); Theri 384 (cf. Therīgāthā Commentary 255 = pattheti); Jāt 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 Dhp I 233.
:: Maghavant [cf. Epic Skt. maghavā, on etymology see Walde, Latin Wörterbuch sub voce Maia] name of Indra, or another angel (devaputta) SN I 221 (vocative maghavā; so read for mathavā), 229; Dhp 30.
:: Maghā (feminine) [cf. Skt. maghā] name of a Nakkhatta, in compound °deva Paramatthajotikā II 352 (cf. MN 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 Miln 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 Jāt IV 229. vihāra° festival held on the building of a monastery Jāt I 94; Vimāna Vatthu 188. hatthi° a festival called the elephant feminine Jāt IV 95.
:: Mahallaka (adjective/noun) [a distorted mah-ariyaka > ayyaka > allaka; cf. ayyaka] old, venerable, of great age; an old man DN I 90 (opposite taruṇa), 94, 114, 247; Snp 313, 603; Cullaniddesa §261 (vuḍḍha m. andhagata etc.) Jāt IV 482 (opposite dahara young); Vimāna Vatthu 461 (= mahanto Vimāna Vatthu 199); Dhp I 7, 278; II 4, 55, 91; Paramatthajotikā II 313. compare mahallakatara Dhp II 18. — feminine mahallikā an old woman Miln 16; Mahāvaṁsa 21, 27; Vimāna Vatthu 105; Peta Vatthu Commentary 149 (= addhagata). — [The BHS 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, Skt. comparative mahīyān; Greek μέγας (comparative μείζων), Latin magnus, Gothic mikils = Old High German mihhil = English much] great, extensive, big; important, venerable. — nominative mahā Snp 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 Snp 1027. — plural nominative mahantā Snp 578 (opposite daharā). — locative mahati Miln 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" Jāt V 170; Dhp IV 232. Also in compound mahantabhāva greatness, loftiness, sublimity as 44. — compare mahantatara Dhp II 63, and with diminutive suffix °ka Jāt 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 Jāt III 368; -andhakāra deep darkness Vism 417; -assāsin fully refreshed, very comfortable SN I 81. maha°: -ggata "become great," enlarged, extensive, figurative lofty, very great MN I 263; II 122; AN II 63, 184; III 18; Vimāna Vatthu 155; Jāt V 113; Dhammasaṅgani 1020 (translation: "having a wider scope") Vibhaṅga 16, 24, 62, 74, 126, 270, 326; Tikapaṭṭhāna 45; Vism 410, 430f. (°ārammaṇa); Sammohavinodanī 154 (the same), 159 (°citta); as 44. See on term Compendium 4, 12, 55, 1014; [cf. BHS mahadgata Divyāvadāna 227]; -gghasa eating much, greedy, gluttonous AN IV 92; P III 111 (= bahubhojana Peta Vatthu Commentary 175); Miln 288; Dhp 325 (cf. Dhp IV 16); -ddhana having great riches (often combined with mahābhoga) Dhp 123; Jāt IV 15, 22; -pphala much fruit; adjective bearing much fruit, rich in result AN IV 60, 237f.; Snp 191, 486; Dhp 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 Jāt III 114; Mahāvaṁsa 23, 92; 25, 9; -bbhaya great fear, terror SN I 37; Snp 753, 1032, 1092, compare Cullaniddesa §501. mahā°: -anas kitchen Mahāvaṁsa 5, 27 (spurious stanza); -anasa kitchen Jāt II 361; III 314; V 368; VI 349; Dhp III 309; Therīgāthā Commentary 5; -anila a gale Mahāvaṁsa 3, 42; -ānisaṁsa deserving great praise (see sub voce), [cf. BHS mahānuśaṁsa Mahāvastu III 221]; -ānubhāva majesty, adjective wonderful, splendid Jāt I 194; VI 331; Peta Vatthu III 31; Peta Vatthu Commentary 117, 136, 145, 272; -aparādhika very guilty Jāt I 114; -abhinikkhamaṇa the great renunciation Dhp I 85; -abhisakka [abhi + śak] very powerful Thera 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 Dhp III 410; -avīci the great Hell Avīci, frequent -isi in poetry for mahesi at Jāt 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 Dhp I 106, 367; -kāya a great body Miln 16; -gaṇa a great crowd or community Dhp I 154; -gaṇḍa a large tumour Sammohavinodanī 104; -gedha great greed Snp 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 Jāt II 441; -tala "great surface," the large flat roof on the top of a palace (= upari-pāsāda-tala) Jāt 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 Dhp 312; Dhp IV 4; -nāma name of a plant Vinaya I 185; II 267; -niddā deep sleep Peta Vatthu Commentary 47; -Nibbāna the great N. Dhp 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 DN III 158; AN III 244; Dhp 352; Dhp IV 71; -patha high road DN I 102; Snp 139; Dhp 58; Vism 235; Dhp I 445; -paduma a great lotus Jāt 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 DN II 17, 19, passim. — DN III 287; Snp 1040f.; Dhp 352; Miln 10; Paramatthajotikā II 184, 187f., 223, 258, 357, 384f.; °lakkhaṇāni: DN I 88, 105, 116; Snp 549, 1000f.; Vism 234; Vimāna Vatthu 315; Dhp II 41; -bhūta usually in plural °bhūta(ni) (cattāro) the four great elements (see bhūta), being paṭhavī, āpo, tejo, vāyo, DN I 76; Mahāniddesa 266; Vibhaṅga 13, 70f.; Vism 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 Jāt I 483; -mati very wise, clever Mahāvaṁsa 14, 22; 19, 84 (feminine °ī); 33, 100 (plural °ī); -matta [cf. Skt. 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 AN 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); DN I 7; II 88; III 64 (here with epithet khattiya); AN I 154, 252, 279; III 128; Vinaya IV 224; Vism 121; Sammohavinodanī 312 (in simile of two m.), 340; Peta Vatthu Commentary 169. cf. Fick. Soziale Gliederung 92, 99, 101; -muni great seer Snp 31; -megha a big cloud, thunder cloud MN II 117; Snp 30; Vism 417; -yañña the great sacrifice DN I 138f., 141 (cf. AN II 207); -yasa great fame Vimāna Vatthu 216; Mahāvaṁsa 5, 22; -raṅga [cf. Skt. 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 Vism 413 (literally); Miln 254 (the same), otherwise the plant Euphorbia tortilis (cf. Zimmer, Altind. Leben 129); -lātā (°pasādhana) a lady's parure called "great creeper" Dhp I 392; Vimāna Vatthu 165 (°pilandhana); same Paramatthajotikā II 520; -vātapāna main window Dhp IV 203; -vīṇā a great lute Vism 354; Sammohavinodanī 58; -vīra (great) hero Snp 543, 562; -satta "the great being" or a Bodhisatta Vimāna Vatthu 137 (varia lectio Bodhisatta). [cf. BHS mahāsattva, e.g. Jātakamala 32]; -samudda the sea, the occean Mahāvaṁsa 19, 18; Vism 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 Vism 416; -sāra (of) great sap, i.e. great wealth, adjective very rich Jāt I 463 (°kula, perhaps to be read mahāsāla-kula); -sāla (adjective) having great halls, especially of rich people (especially brāhmaṇas) DN I 136, 235; III 16, 20; Jāt II 272 (°kula); IV 237 (the same), 325 (the same); V 227 (the same); Puggalapaññatti 56; Sammohavinodanī 519; Dhp III 193; -sāvaka [cf. BHS mahāśrāvaka Divyāvadāna 489] a great disciple Vism 98 (asīti °ā); Dhp II 93; -senagutta title of a high official (Chancellor of the Exchequer?) Jāt V 115; VI 2; -hatthi a large elephant MN I 184 (°pada elephant's foot, as the largest of all animal feet), referred to as simile (°opama) at Vism 243, 347, 348. mahi° [mah'i°]: -iccha full of desire, lustful, greedy AN IV 229; Thera 898; Iti 91; Jāt I 8; II 441; -icchatā arrogance, ostentatiousness AN 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; DN I 78, 180 (devatā), 213; SN I 145f.; II 155, 274f., 284f.; IV 323; V 265, 271f., 288f.; AN V 129; Jāt 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 Thera 1108. [cf. BHS 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 SN I 185; Dhp I 358. mahe° [mahā + i]: -esakkha [mahā + īsa + khyaṁ; from īś] possessing great power or authority AN II 204; III 244; Cullaniddesa §503 2; Vism 419; Saddhammopāyana 511. The BHS form is maheṣākhya evidently differing in its etymology. The Pāḷi etymology rests on the same grounds as esitatta mahesi Dhp IV 232; -esi [mahā + isi; Skt. maharṣi] a great sage AN II 26; Snp 208, 481, 646, 915, 1057, 1061; Thera 1132; Theri 149; Dhp 422 (explained at Dhp IV 232 as "mahantaṁ sīla-kkhandhādīnaṁ esitattā m." cf. the similar explanation at Cullaniddesa §503); Mahāniddesa 343; Vism 505; Sammohavinodanī 110; Peta Vatthu Commentary 1; -esiyā = mahesī Jāt VI 483; -esī [in Pāḷi to be taken as mah + iś, as feminine to īsa, but in Skt. (Vedic) as feminine of mahiṣa, buffalo] chief queen, king's first wife, king's consort; also the wife of a great personage Jāt II 410; V 45; VI 425; Puggalapaññatti 56; Mahāvaṁsa 2, 22 (plural mahesiyo); Vimāna Vatthu 184 (sixteen). Usually as agga-mahesī, e.g. Jāt I 262; III 187, 393; V 88; -esitta state of chief consort, queenship Jāt V 443; Peta Vatthu II 1310; Therīgāthā Commentary 37; Vimāna Vatthu 102; -eseyya = °esitta Jāt V 91. maho [mahā + u, or + o]: -ogha the great flood (see ogha) Snp 4, 945; Dhp 47, 287; Dhp III 433; -odadhi the (great) ocean, the sea Snp 720, 1134; Miln 224; Mahāvaṁsa 18, 8; -odara big belly Jāt VI 358 (addressing a king's minister -odika full of water, having much water; deep, full (of a river) Snp 319; Jāt II 159; Miln 346; -oraga [m. + uraga] a great snake Jāt V 165.
:: Mahantatā ￼ (feminine) [from mahant°] greatness Dhp II 62. At MN III 24 the spelling is mahattatā (technical term misread for nt?), at MN 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) Jāt 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. Skt. mahattva] greatness Jāt V 331 (= seṭṭhatta commentary); Vism 132, 232f.; Sammohavinodanī 278 (Satthu°, jāti°, sa brahmacārī°); Sumaṅgalavilāsinī I 35; Vimāna Vatthu 191.
:: Mahikā (feminine) [cf. Skt. mahikā] fog, frost, cold (= himaṁ as 317) Vinaya II 295 = Miln 273; Snp 669; Miln 299; Vimāna Vatthu 134 (fog). — as mahiyā at AN II 53.
:: Mahilā (feminine) [Sanskrit mahilā] woman, female Vinaya II 281 (°titthe at the women's bathing place); Jāt 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: DN I 6 (°yuddha b.-fight), 9; Jāt III 26 (vana° wild b.); Mahāvaṁsa 25, 36 (Text māhisaṁ). — mahīsa Jāt VI 110. — mahiṁsa Vism 191, and in proper name mahiṁsaka-maṇḍala the Andhra country Jāt 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 MN II 110; Miln 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 Miln 128; mahiyaṁ as 62. Note: as mahī is only found in very late Pāḷi literature, it must have been re-introduced from Skt. sources, and is not a direct correspondent of Vedic mahī;
-tala the ground (of the earth) Mahāvaṁsa 5, 54; -dhara mountain Miln 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; DN III 62, 63; Snp 398 (+ pāna = majjapāna); Vimāna Vatthu 73 (= surā ca merayañ ca); Saddhammopāyana 267. 2. drinking place Jāt IV 223 (= pānāgāra).
-pa one who drinks strong drink, a drunkard AN IV 261; Snp 400; Peta Vatthu IV 176 (a°); Therīgāthā Commentary 38; -pāna drinking of intoxicating liquors Vimāna Vatthu 158; Vimāna Vatthu 73; Saddhammopāyana 87; -pāyaka = majjapa Jāt II 192 (a°); -pāyin = °pāyaka Saddhammopāyana 88; -vikkaya sale of spirits Jāt 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, Skt. mādyati; Vedic madati; see mada for etymology] to be intoxicated; to be exultant, to be immensely enjoyed or elated SN I 73, 203; AN IV 294; Snp 366 (potential majje = majjeyya Paramatthajotikā II (Suttanipāta Cty) II 364), 676 (the same, Text reads na ca majje, Paramatthajotikā II 482 reads na pamajje); Jāt II 97; III 87 (majjeyya). Preterit majji in compound pamajji Mahāvaṁsa 17, 15, — past participle matta.
:: Majjāra [cf. Epic Skt. mārjāra; dialectical] a cat Miln 23. — feminine majjārī (majjāri°) Vinaya I 186 (°camma cat's skin); Dhp 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 DN I 243 (contrasted with ucca and nīca). 2. of time: of middle age Snp 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; Jāt I 207 (sakuṇānaṁ); Dhp I 182 (vasana-gāmassa); Peta Vatthu Commentary 11 (parisā°). majjhe chetvā cutting in half Jāt 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 Snp 1040). The explanation of majjhe in this sense is at Mahāniddesa 434: "majjhaṁ vuccati paccuppannā rūpā" etc. (similarly at Cullaniddesa §490). — Snp 949 (in sequence pubbe majjhe pacchā), 1099 (the same); Dhp 348 (pure majjhe pacchato; i.e. paccuppannesu khandhesu Dhp IV 63). 4. (neuter) majjhaṁ the middle Dhp 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 Jāt VI 330.
:: Majjhantika [majjha + anta + ika] midday, noon; used either absolutely Vinaya IV 273; SN IV 240; Jāt V 213 (yāva upakaṭṭha — majjhantikā); V 291 (read majjhantikātikammāgami); Vism 236; Miln 3; or as apposition with kāla and samaya SN 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 Jāt I 300; II 359 (parama°, + upekkhā-pārāmī); VI 8; Miln 403; Vism 230; Mahāvaṁsa 21, 14. 2. indifference, balance of mind, equanimity; almost synonymous with upekkhā: Vism 134, 296; Sammohavinodanī 283 (°payogatā); Dhp II 214 (°upekkhā); Peta Vatthu Commentary 38 (so read for majjhattha). See also majjhattatā. Note: a similar term is found in BHS 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; Vism 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 Skt. 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 DN III 215 (tisso dhātuyo); Dhammasaṅgani 1025-1027 (dhammā); Vism 11 (sīlaṁ); h. m. ukkaṭṭha Vism 308; omaka m. ukkaṭṭha Vinaya IV 243; khuddaka m. mahā Vism 100; lāmaka m. paṇīta (i.e. lokuttara) as 45 (dhammā); paritta-m-uḷāra Saddhammopāyana 260. (b) of time: paṭhame yāme majjhima° pacchima° Jāt 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 Miln 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 Dhp III 68 (vākakhaṇḍa).
-pilotikā rough cloth (used for straining) Jāt II 96; Dhp II 155. cf. makkhi-vāla; -vāka masculine bark Vism 249 (+ akkavāka); Sammohavinodanī 232.
:: Makara [cf. Epic Skt. makara] a mythical fish or sea monster Leviathan (cf. Zimmer, Altind. Leben 97) Jāt II 442; III 188; Miln 131, 377; Therīgāthā Commentary 204. — feminine makarinī Miln 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 Skt. makaranda] the nectar of a flower Jāt VI 530.
:: Makāsa [from Vedic maśaka via° *masaka > makasa: see Geiger, Pāḷi Grammar §47.2] mosquito Vinaya II 119; SN I 52 (a° free from m.); AN II 117; Snp 20; Jāt 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 Skt. markaṭa] 1. a monkey Jāt I 385; II 267; Dhp II 22; Sammohavinodanī 408 (°niddā, a m.'s sleep, said to be quickly changing); Paramatthajotikā I 73 (in simile); Paramatthajotikā II 522 (cf. Snp 791). Names of monkeys famous in Jātaka tales: Sālaka Jāt II 268; Kālabāhu Jāt III 98f.; on the monkey as a figure in similes see JPTS 1907, 119, to which additional Sammohavinodanī 228 and 259 (tālavana°), cf. Vism 245. 2. a spider: see °sutta.
-chāpaka the young of a monkey MN I 385; Jāt I 218; -sutta spider's thread Jāt V 47; Vism 136 (in simile); Dhp I 304.
:: Makkaṭaka [cf. Skt. markaṭaka; derived from markaṭa = makkaṭa] a spider (see on similes JPTS 1907, 119) Dhp 347 (cf. Dhp IV 58); Jāt II 147 (= uṇṇanābhi); IV 484 (aptly called Uṇṇanābhi); V 47, 469; Miln 364, 407 (pantha° road spider, at both passages).
-°sutta spider's thread Vism 285.
:: Makkaṭiya (neuter) [from makkhaṭa + ya] monkey grimace Jāt II 448 (mukha°). The same as mukha-makkaṭika at Jāt II 70.
:: Makkaṭī (feminine) [of makkaṭa] a female monkey Vinaya III 33, 34; Jāt I 385; Dhp I 119.
:: Makkha1 [from mṛkṣ, literally smearing over. cf. BHS mrakṣa Śikṣāsamuccaya 198. 8, in compound māna-mada-mrakṣa-paridāha etc.] hypocrisy; usually combined with paḷāsa (see also palāsa) MN I 15; AN I 95, 100, 299; IV 148, 456; V 39, 156, 209, 310, 361; Iti 3; Snp 56, 437, 631, 1132 (cf. Cullaniddesa §484 = makkhāyanā makkhāyitattaṁ niṭṭhuriya-kammaṁ, i.e. hardness, mercilessness); Dhp 150, 407; Jāt V 141; Vibhaṅga 357, 380, 389; Puggalapaññatti 18, 22; Miln 289, 380; Dhp III 118; VI 181.
-vinaya restraining from hypocrisy SN II 282; AN V 165f.
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:: Makkha2 [probably = makkha1, but BHS differentiates with mrakṣya Divyāvadāna 622, translation index "ill-feeling"? BR: mrakṣya "wohlgefühl"] anger, rage Vinaya I 25.
:: Makkhaṇa (neuter) [from mṛkṣ, cf. Skt. mrakṣaṇa] smearing, oil Jāt III 120; Miln 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 Jāt III 225, 314; Puggalapaññatti 36; Miln 268; Vism 344; Dhp II 65. — passive makkhīyati Miln 74. Causative II makkhāpeti to cause to be anointed Jāt I 486; Dhp I 400, — past participle makkhita.
:: Makkhi-vāla [cf. makaci-pilotikā] a cloth of hair for straining Jāt II 97.
:: Makkhikā (feminine) [cf. Vedic makṣika and makṣikā] a fly MN III 148; Mahāniddesa 484; Jāt II 275 (nīla°); III 263 (piṅgala° gadfly), 402; Paramatthajotikā II 33 (piṅgala°), 572 (the same); Dhp IV 58; Saddhammopāyana 396, 529.
:: Makkhin (adjective) [from makkha] concealing, hypocritical; harsh, merciless; often combined with palāsin (e.g. At Vinaya II 89; Jāt III 259) DN III 45, 246. a° (+ apalāsin) DN III 47; AN III 111; Snp 116; Puggalapaññatti 22.
:: Makkhita [past participle of makkheti] smeared with (—°), soiled; anointed MN I 364 (lohita°); Jāt I 158 (madhu°); III 226 (piṭṭhi-maddena); V 71 (ruhira°); VI 391.
:: Makula -ḷa [cf. Skt. makula] 1. A bud (Hardy in index to Vimāna Vatthu gives Mimusops elengi after Sanskrit-Wörterbuch) Theri 260; Vimāna Vatthu 4526; Jāt I 273; II 33; IV 333; V 207 (makuḷa), 416; Vism 230 (ḷ); 256 (paduma°); Vimāna Vatthu 177 (kaṇavīra°), 194 (makuḷa), 197 (the same); Sammohavinodanī 228, 239 (where Vism 256 has makulita, and Paramatthajotikā I 53 mukulita). 2. A knob Jāt I 31; II 90; Vism 253 (kandala°). 3. varia lectio at Cullaniddesa §485 B for pakulla (= pakuṭa).
:: Makuṭa (feminine) [cf. BHS 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. — SN I 38 (itthi malaṁ brahmacariyassa), 43 (the same); AN I 105 (issā°); Snp 378, 469, 962, 1132 (= rāgo malaṁ etc. Cullaniddesa §500); Mahāniddesa 15, 478f.; Dhp 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 AN IV 195 = Dhp 243. — See also māla.
-ābhibhū overcoming one's sordidness SN I 18; Jāt IV 64; -majjana "dirt wiper," a barber Vinaya IV 308 (kasāvaṭa m. nihīnajacca); Jāt 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 — Jāt I 467; Miln 324; Dhp 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. Skt. malla, perhaps a local term, cf. Cānura] a wrestler Vinaya II 105 (°muṭṭhika) Jāt IV 81 (two, named Cānura and Muṭṭhika "fister"); Vism 31 (muṭṭhika +, i.e. boxing and wrestling as amusements: see mada 1). Perhaps as "porter" see Samantapāsādikā 1212 on Vinaya II §29.5. At Miln 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 Miln 331; -muṭṭhika boxer Vinaya II 105; -yuddha wrestling contest Miln 232; Dhp II 154; Sumaṅgalavilāsinī I 85; -yuddhaka a professional wrestler Jāt IV 81.
:: Mallaka [cf. Skt. 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 AN I 250 (udaka°). 3. a bowl Jāt 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 Skt. mallikā, Abhidh-r-m 2, 51; Daṇḍin 2, 214] Arabian jasmine Dhp 54 (tagara°); Jāt I 62; III 291; V 420; Miln 333, 338; as 14; Paramatthajotikā I 44. mallika-makula opening bud of the jasmine Vism 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; Jāt 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 Snp 806 thought of "this is mine," cf. SN 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 Snp 220 (= ma matta-virahita Paramatthajotikā II 276); Peta Vatthu IV 134 (= mamaṅkāra-virahita Peta Vatthu Commentary 230); Jāt 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 MN III 18, 32; SN III 80, 103, 136, 169; IV 41, 197, 202; AN I 132f.; III 444. See also mamiṅkāra.
:: Mamaṅkāraṇa (neuter) [from mamaṁ + kṛ] treating with tenderness, solicitude, fondness Jāt V 331.
:: Mamatta (neuter) [from mama] selfishness, self-love, egoism; conceit, pride in (—°), attachment to (—°). Snp 806, 871, 951; Thera 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) Jāt VI 259 (°taṇhārahita in explanation of amama).
:: Mamāyati [denominative from mama, cf. Skt. 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 MN I 260; SN III 190; Thera 1150; Snp 922 (mamāyetha); Mahāniddesa 125 (Bhagavantaṁ); Jāt IV 359 (= piyāyati commentary); Miln 73; Sammohavinodanī 107 (mamāyatī ti mātā: in popular etymology of mātā); Dhp 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) SN II 94 (etaṁ ajjhositaṁ, m., parāmaṭṭhaṁ); Snp 119; Dhp I 11. — (neuter:) Snp 466, 777, 805, 950 = Dhp 367 (explained as yassa "ahan" ti vā "ma man" ti vā gāho n'atthi Dhp IV 100); Snp 1056 (cf. Cullaniddesa §499).
:: Mamiṅkaroti [mama(ṁ) + kṛ "to make one's own"] to be fond of, to cherish, tend, foster Jāt V 330.
:: Mamiṅkāra [for ma man°, cf. Geiger, Pāḷi Grammar §19] self-love, self-interest, egoism MN 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). — Jāt II 228; III 209; as 396.
-ghaṭṭana hitting a vital spot (of speech, i.e. backbiting. cf. piṭṭhi-maṁsika) Dhp IV 182; -chedaka breaking the joints (or ribs), violent (figurative of hard speech) Dhp I 75; as 100.
:: Mammana (adjective) [onomatopoetic cf. babbhara. With Skt. marmara rustling to Latin fremo to roar = Greek βρέμω to thud, βροντή thunder, German brummen. cf. also Skt. 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 SN II 97 (putta°); Dhp 152; Jāt III 184; Puggalapaññatti 55; Vism 258, 357 (in comparative); Dhp 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 Vism 252, 354; Paramatthajotikā I 46; Sammohavinodanī 235.
-ūpasecana sauce for meat Jāt III 144 = VI 24; Dhp I 344; -kalyāṇa beauty of flesh, one of the five beauties of a girl (see kalyāṇa) Jāt I 394; Dhp I 387; -khādaka flesh-eater Jāt VI 530; -cakkhu the bodily eye, one of the five kinds of the sense of sight (see cakkhu III) DN III 219; Mahāniddesa 100, 354; -dhovanī-odaka water for washing meat Paramatthajotikā I 54; -piṇḍika a meat-ball, lump of flesh Vism 256; -puñja a heap of flesh Vism 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); MN I 143; AN III 97; Miln 280; Vism 195, 252, 468; Dhp I 164; Sammohavinodanī 235; -lohita flesh and blood Dhp 150.
:: Maṁsi (feminine) [cf. Skt. māṁsī] a certain plant Nardostychus jata mansi Jāt VI 535.
:: Maṁsika [from maṁsa; cf. Skt. māṁsika] 1. A dealer in meat, meat-seller Miln 331. 2. in piṭṭhi° the °ka belongs to the whole compound, thus: one who is a backbiter, a slanderer Snp 244 (= piṭṭhi-maṁsa-khādaka Paramatthajotikā II 287). Similarly piṭṭhi-maṁsikatā (q.v.) Cullaniddesa §391.
:: Manaṁ (adverb) [cf. Classical Skt. 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: MN II 123 (m. v. bho anassāma); Dhp 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); Jāt I 405 (upakūḷito); III 435 (matā), 531 (mārāpito). cf. BHS 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 Snp 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. BHS manāpa] pleasing pleasant, charming Snp 22, 759; Dhp 339 (°ssavana); Vimāna Vatthu 71; Peta Vatthu Commentary 3, 9. Often in combination piya manāpa, e.g. DN II 19; III 167; Jāt II 155; IV 132. — Opposite a°, e.g. Puggalapaññatti 32.
:: Manāpika = manāpa, Vibhaṅga 380; Miln 362.
:: Manāti [cf. Skt. 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 MN I 520 (+ momuha); Snp 666, 820 (= momūha Mahāniddesa 153), 1051 (= mohā avidvā etc. Cullaniddesa §498); Dhp 325 (= amanasi-kārā manda-pañña Dhp IV 17); Jāt 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) Jāt 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 Jāt III 190; and °locana the same Theri 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 Jāt I 228; Sammohavinodanī 157.
-valāhakā a class of fairies or demi-gods DN 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 Jāt VI 580.
:: Mandatā (feminine) = mandatta Saddhammopāyana 19.
:: Mandatta (neuter) [from manda] stupidity MN I 520; Puggalapaññatti 69.
:: Mandākinī (feminine) name of one of the seven great lakes in the Himavant, enumerated at AN IV 101; Jāt V 415; Vism 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) Jāt 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. Skt. mandāra] the coral tree, Erythrina fulgens (considered also as one of the five celestial trees). The blossoms mentioned DN II 137 fall from the next world. — DN II 137; Vimāna Vatthu 222 (cf. Vimāna Vatthu 111); Jāt I 13, 39; Miln 13, 18 (dibbāni m.-pupphāni abhippavassiṁsu).
:: Mandira (neuter) [cf. late Skt. mandira] a house, edifice, palace Snp 996, 1012; Jāt V 480; VI 269, 270; Dāṭhāvaṁsa II 67 (dhātu° shrine).
:: Mandiya (neuter) [cf. Skt. māndya] 1. laziness, slackness SN I 110. 2. dullness of mind, stupidity Jāt 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'] DN 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 Dhp 96, accusative mano Snp 270, 388; Paramatthajotikā II 11, and frequent; also manaṁ Snp 659 = AN II 3; V 171 = Nettipakaraṇa 132; Snp 678; Cariyāpiṭaka I 8, 5; Vism 466; genitive dative manaso Snp 470, 967; Dhp 390 (manaso piya); Peta Vatthu II 111 (manaso piya = manasā piya Peta Vatthu Commentary 71); instrumental manasā Snp 330, 365, 834 (m. cintayanto), 1030; MN III 179; Dhp 1; Peta Vatthu II 97 (m. pi cetaye); also manena Dhp I 42; as 72; ablative manato SN IV 65; Dhp I 23; Vism 466; locative manasmiṁ SN IV 65; manamhi Vism 466; also mane Dhp I 23, and manasi (see this in combination manasi karoti, below). II. Meaning: mind, thought DN III 96, 102, 206, 226, 244, 269, 281; SN I 16, 172; II 94; MN III 55; AN III 443; V 171; Snp 77, 424, 829, 873; Dhp 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 MN I 295 (commented on at as 72) and SN 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 SN 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. MN III 178 (sucaritaṁ caritvā); Dhp 391 (n'atthi dukkaṭaṁ), cf. Dhp 96; santaṁ tassa manaṁ, santā vācā ca kamma ca. Besides with citta: kāyena vācāya uda cetasā SN I 93, 102; AN I 63. rakkhitena k. vācāya cittena SN 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 Snp 1142, 1413, but has it in No. 495 in exegesis of Snp 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"; DN I 213 = III 103 = AN I 170. — At SN 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 Jāt 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 Snp 766 (glad of heart) explained at Paramatthajotikā II 512 by santuṭṭha-citto; Nibbāna manaso of Snp 942 at Paramatthajotikā II 567 by Nibbāna-ninna-citto. In the phrase yathā-manena "from his heart," i.e. sincerely, voluntarily Dhp I 42, mano clearly acts as citta. 4. phrases: manaṁ uppādeti to make up one's mind, to resolve Dhp 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) Jāt 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 Dhp II 87; manaṁ gaṇhāti to "take the mind," take the fancy, to please, to win approval Jāt IV 132; Dhp II 48. III. °mana: dhamm-uddhacca-viggahita° AN II 157 (read °mano for °manā); saṅkiliṭṭha-manā narā Theri 344; atta° (q.v.) pleased; gedhita° greedy Peta Vatthu II 82; dum° depressed in mind, sad or sick at heart DN II 148; SN I 103; Vinaya I 21; AN II 59, 61, 198; Theri 484; Jāt I 189; opposite sumana elated, joyful Peta Vatthu II 948 (= somanassajāta Peta Vatthu Commentary 132); pīti° glad or joyful of heart Snp 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" DN I 124, 157, 249; cf. MN I 7; AN I 227; plural 2nd °karotha AN I 171; DN I 214 (+ vitakketha); potential °kareyyātha DN I 90 (taṁ atthaṁ sādhukaṁ m.-k.); present participle °karonto as 207; gerund °katvā AN 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 Vism 244, 278; as 205; preterit manas-ākāsi MN II 61; 2nd plural (prohibitive) (mā) manasākattha DN I 214; AN I 171. passive manasi-karīyati Vism 284. 2. (noun) manasikāra attention, pondering, fixed thought (cf. Compendium 12, 28, 40, 282) DN III 104, 108f., 112, 227 (yoniso), 273 (ayoniso); MN I 296; SN 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; Vism 241 (paṭikūla°); Sammohavinodanī 148 (ayoniso), 248f. (as regards the thirty-two ākāras), 251 (paṭikkūla°), 255 (nātisīghato etc.), 270 (ayoniso), 500; Dhp II 87 (paṭikkula°); as 133. — sammā manasikāraṁ anvāya by careful pondering DN I 13, 18. As adjective (thoughtful) at Therīgāthā Commentary 273. — The definition of M at Vism 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 DN III 211; -kosalla the same Sammohavinodanī 56 (in detail), 224, 226f.; Vism 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 Vism 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) DN 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) DN 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) AN 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, MN I 372f. (Neumann, M.S. "Streich in Gedanken"); -duccarita sin of the mind or thoughts Dhp 233; Mahāniddesa 386; Puggalapaññatti 60; -dosa blemish of mind AN 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; Vism 488; Sammohavinodanī 80, 81, 239 (physiological foundation), 405; as 263, 425; Paramatthajotikā I 53; -padosa anger in mind, ill-will DN III 72; MN I 377; Snp 702; Jāt 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 DN 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) Dhp I 28; -pubbaṅgama directed by mind, dominated by thought (see pubba2) Dhp 1, 2; cf. Dhp I 21, 35; -bhāvanīya of right mind-culture, self-composed SN III 1; MN III 261; Vimāna Vatthu 3413 (cf. Vimāna Vatthu 152: mana-vaḍḍhanaka); Miln 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 Jāt IV 228; -maya made of mind, consisting of mind, i.e. formed by the magic power of the mind, magically formed, explained at Vism 405 as "adhiṭṭhāna-manena nimmitattā m."; at Sumaṅgalavilāsinī I 120 as "jhāna-manena nibbatta"; at Dhp I 23 as "manato nipphanna"; at Vimāna Vatthu 10 as "bāhirena paccayena vinā manasā va nibbatta." — Dhp 1, 2; Jāt VI 265 (manomayaṁ sindhavaṁ abhiruyha); Saddhammopāyana 259; as quality of iddhi: Vism 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 DN 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); MN I 410 (devā rūpino m.); SN IV 71; AN I 24; III 122, 192; IV 235; V 60; -ratha desired object (literal what pleases the mind), wish Vism 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 Snp 50, 337, 1013; Dhp 58; Peta Vatthu II 958 (phoṭṭhabba), Mahāvaṁsa 18, 48; Vimāna Vatthu 340; -viññāṇa representative cognition, rationality Vism 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. DB II 281 n.) DN II 281; MN III 55, 57; Jāt IV 195; -vitakka a thought (of mind) SN I 207 = Snp 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) SN II 11, 13, 99; Dhammasaṅgani 72; Vism 341; -satta "with mind attached," name of certain gods, among whom are reborn those who died with minds absorbed in some attachment MN I 376; -samācāra conduct, observance, habit of thought or mind (associated with kāya° and vacī°) MN II 114; III 45, 49; -silā (cf. Skt. 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. Jāt V 416 (+ haritāla yellow ointment); Vism 485; Dhp IV 113 (the same as cuṇṇa); Therīgāthā Commentary 70 (Apadāna verse 20); Mahāvaṁsa 29, 12; Paramatthajotikā II 59 (°piṇḍa in simile); Dhp 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: Jāt II 219; VI 399; Vimāna Vatthu 217; as a district of the Himavant: Jāt VI 432; Paramatthajotikā II 358; -hara charming, captivating, beautiful Mahāvaṁsa 18, 49; name of a special gem (the wishing gem?) Miln 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): DN I 96; MN II 166 (brahme mante adhiyitvā; mante vāceti); Snp 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; Dhp 241 (holy studies); Jāt 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": Miln 10. 2. (doubtful, perhaps as sub group to No. 3) holy scriptures in general, sacred text, secret doctrine SN I 57 (mantā dhīra "firm in doctrine" Kindred Sayings thus taking mantā as instrumental; it may better be taken as mantar); Snp 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 Miln 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. — Jāt I 200 (+ paritta); III 511 (°ṁ karoti to utter a charm, cast a spell); Dhp 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 Jāt 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) Jāt 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); Jāt VI 438. 5. (adjective) (—°) parivattana° a charm that can be said, an effective charm Jāt I 200; bahu° knowing many charms, very tricky Dhp II 4; bhinna° one who has neglected an advice Jāt VI 437, 438.
-ajjhāyaka one who studies the mantras or holy scriptures (of the brahmins) Jāt I 167; Dhp III 361 (tinnaṁ vedānaṁ pāragū m.-a. brāhmaṇo); -ajjhena study of the Vedas Paramatthajotikā II 314; -pada = manta 1. DN I 104 (= veda-saṅkhāta m. Sumaṅgalavilāsinī I 273; -pāraga one who masters the Vedas; in Buddhist sense: one who excels in wisdom Snp 997. manta in this sense is by the commentaries always explained by paññā, e.g., Cullaniddesa §497 (as mantā feminine); Dhp IV 93 (the same), Paramatthajotikā II 549 (mantāya pariggahetvā); -pāragū one who is accomplished in the Vedas Snp 251 (= vedapāragū Paramatthajotikā II 293), 690 (= vedānaṁ pāragata Paramatthajotikā II 488), 976; -bandhava one acquainted with the Mantras Snp 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) Theri 281; figurative a clever speaker Snp 850 (but Mahāniddesa 219 reads manta°; see mantar) Dhp 363 (cf. Dhp 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 Jāt V 437.
:: Mantanā feminine (and °ṇā) [from mant] counsel, consultation, deliberation, advice, command DN I 104; AN I 199; Vinaya V 164; Jāt VI 437, 438; Miln 3 (ṇ); Sumaṅgalavilāsinī I 273.
:: Mantar [agent noun of mant, cf. Skt. 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 ?; SN I 57 (+ dhīra; translation "firm in doctrine"); Snp 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 Snp 455 (akiñcano + m.), which is explained at Paramatthajotikā II 402 as nmantā jāitvā. It is to be noted that for manta-bhāṇin at Snp 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) DN I 94, 104 (mantanaṁ manteyya to discuss) 122 (2nd plural imperative mantavho, as compared with mantayavho Jāt II 107 besides mantavho ibid. cf. Geiger, Pāḷi Grammar §126); II 87, 239; Vinaya IV 308 (mantesuṁ preterit; perhaps "plotted"); Snp page 107 (= talk privately to); 379; Jāt 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 AN I 199 (potential mantaye); Miln 91 (gerundive mantayitabba and infinitive mantayituṁ). 3. to announce, advise; pronounce, advise Snp 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 SN I 236. 2. (noun) counsellor, minister Jāt VI 437 (paṇḍita m.).
:: Mantita [past participle of manteti] 1. considered Thera 9; Miln 91. 2. Advised, given as counsel Jāt VI 438; Sumaṅgalavilāsinī I 273.
:: Manuja [manu + ja, i.e. sprung from Manu, cf. etymology of manussa sub voce] human being; man AN IV 159; Snp 458, 661, 1043f.; Dhp 306, 334. Cullaniddesa §496 (explains as "manussa" and "satta").
-ādhipa lord of men Mahāvaṁsa 19, 32; -inda king of men, great king Snp 553; Jāt VI 98.
:: Manuñña (adjective) [cf. Classical Skt. manojña] pleasing delightful, beautiful Vimāna Vatthu 8417 (= manorama Vimāna Vatthu 340); Jāt I 207; II 331; Peta Vatthu II 122; IV 121; Miln 175, 398; Vimāna Vatthu 11, 36; Peta Vatthu Commentary 251; adverb °ṁ pleasantly, delightfully Jāt IV 252. Opposite a° unpleasant Jāt 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. — Snp 75, 307, 333f., 611f.; Dhp 85, 188, 197f., 321; Mahāniddesa 97 (as gati), 340, 484 (°phassa of Snp 964); Vism 312; Sammohavinodanī 455 (various clans); Dhp I 364. — amanussa not human, a deva, a ghost, a spirit; in compounds "haunted," like °kantāra Jāt I 395, °ṭṭhāna Vimāna Vatthu 843 (cf. Vimāna Vatthu 334 where explained); °sadda Dhp 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 SN 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 Snp 683.
:: Manussatta (neuter) [abstract from manussa] human existence, state of men Iti 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 Skt. maṇḍa, perhaps dialect from °mranda, cf. Skt. 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 AN 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?) Jāt IV 233 (cf. puthavi-maṇḍa ibid. and puthavi-maṇḍala Snp 990); Dhp I 86; II 69; IV 72. sappi° "cream of butter," the finest ghee (cf. Avadāna-śataka I 1513 sarpimaṇḍa) DN I 201; AN II 95; Puggalapaññatti 70; Miln 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 Miln 255; -peyya to be drunk like cream, i.e. of the finest quality, first-class SN II 20 (°ṁ idaṁ brahmacariyaṁ).
:: Maṇḍaka [from maṇḍa] 1. the cream of the milk, whey, in dadhi° whey SN II 111. 2. the scum of stagnant water, i.e. anything that floats on the surface and dirties the water, water-weeds, moss etc. Jāt II 304 (gloss sevāla).
:: Maṇḍala [cf. Vedic maṇḍala] 1. circle DN I 134 (paṭhavi°, cf. puthavi° Snp 990); Vism 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° Vism 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 DN I 106; Snp page 108. 4. An enclosed part of space in which something happens, a circus ring; e.g. MN I 446 (circus, race-ring); assa° horse-circus, raceground, Vism 308; āpāna° drinking circle, i.e. hall; kīḷa° play-circle, i.e. games Jāt VI 332, 333; Dhp III 146; keḷi° dice board (?) Jāt I 379; gā° Thera 1143, cf. Psalms of the Brethren ibid. note 3; go° ox-round Snp 301; jūta° dicing table Jāt I 293; yuddha° fighting ring Vism 190; raṅga° play-house Vimāna Vatthu 139; vāta° tornado Jāt I 73. 5. Anything comprised within certain limits or boundaries, a group Jāt 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. Skt. maṇḍalāgra Abhidh-r-m 2, 317 at op. cit. page 301] a circular sword or sabre Miln 339; -māla (sometimes māḷa) a circular hall with a peaked roof, a pavilion DN I 2, 50 (ḷ); Miln 16 (ḷ); Snp 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 Thera 863 (maṇḍali-pākāra). 2. having a disk, orbed (of the sun) SN I 51 = Vimāna Vatthu 116.
:: Maṇḍana (neuter) [from maṇḍ] ornament, adornment, finery DN I 5, 7; Jāt 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 DN I 80 = Vinaya II 255 = MN II 19, 32. [BD]: Dandy, fop, dude
:: Maṇḍapa [cf. late Skt. maṇḍapa] a temporary shed or hall erected on special or festive occasions, an awning, tent Vinaya I 125; Vism 96, 300 (dhamma-savaṇa°), 339f. (in simile); Dhp 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 Jāt III 138; Dhp II 86, — past participle maṇḍita.
:: Maṇḍita [past participle of maṇḍeti] adorned, embellished, dressed up Saddhammopāyana 244, 540. In compound °pasādhita beautifully adorned at Jāt I 489; II 48; VI 219. — cf. abhi°.
:: Maṇḍūka [Vedic maṇḍūka] a frog Vimāna Vatthu 512; Jāt IV 247; V 307; VI 164; Paramatthajotikā I 46; Vimāna Vatthu 217, 218; Saddhammopāyana 292. feminine mandūkī Jāt I 341. — Maṇdūka is the name of an angel (devaputta) at Vism 208.
-chāpī a young (female) frog Jāt VI 192; -bhakkha eating frogs, frog eater (i.e. a snake) Jāt 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." DN I 7 (as ornament); Dhp 161; Jāt VI 265 (agghiya, precious). In simile at DN 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 Miln 35 (cf. below Vism 366 passage); cintā° a "thought-jewel," magic stone (crystal?) Jāt III 504; Vimāna Vatthu 32; cūḷā° a jewelled crest or diadem, the crown-jewel Jāt V 441f.; jāti° a genuine precious stone Jāt II 417; Vism 216 (in comparison); tārā° (-vitāna) (canopy) of jewelled stars Vism 76; nīla° a dark blue jewel Jāt II 112; IV 140; Dhp III 254. The passage "amaṇiṁ udakaṁ maṇiṁ katvā" at Vism 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. Miln 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 Miln 54.
-kāra a jeweller Miln 331; Dhp 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); Thera 187; Dhp 345 (maṇi-kuṇḍalesu = manīsu ca kuṇḍalesu ca maṇicittesu vā kuṇḍalesu, i.e. with gem-studded earrings Dhp 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 Jāt III 187; V 37 (°vaṇṇaṁ udakaṁ water as clear as a large block of crystal), 183 (°pilandhana); -guhā a jewelled cave, cave of crystal Jāt 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 Jāt 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 Dhp I 274; -bandha (place for) binding the jewel(led) bracelet, the wrist Vism 255 = Sammohavinodanī 238 = Paramatthajotikā I 50 (°aṭṭhi); -bhadda name of one of twenty classes of people mentioned Miln 191; translated by Rhys Davids The Questions of King Milinda I 266 by "tumblers." The term occurs also at Mahāniddesa 89 and 92. cf. Skt. 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; Dhp 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 Vism 189 (in simile); Miln 218; -rūpaka a jewelled image Dhp I 370; -lakkhaṇa fortune-telling from jewels DN I 9; Paramatthajotikā II 564; -vaṇṇa the colour or appearance of crystal; i.e. as clear as crystal (of water) Jāt II 304 (pasanna + m.); -sappa a kind of poisonous snake (i.e. a mysterous, magic snake) Sumaṅgalavilāsinī I 197.
:: Maṇika [cf. Classical Skt. maṇika] a waterpot MN II 39. Usually in compound udaka° Vinaya I 277; MN I 354; SN IV 316; AN III 27; Miln 28; Dhp 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. Skt. maṇila dewlap?] a kind of tree Vism 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 DN I 214 (m. iddhi-vijjā), cf. DB 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 Snp 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 Dhp I 182; maṅgalaṁ vadati to bless one Jāt IV 299; Dhp I 115. Three (auspicious) wedding-ceremonies at Dhp 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 Jāt IV 72, 73 and Paramatthajotikā I 118f. (see also maṅgalika). — Several ceremonious festivities are mentioned at Dhp 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 Jāt II 48; Dhp I 392; -kicca auspicious function, festivity Paramatthajotikā II 175, 323; -kiriyā festivity, wedding Paramatthajotikā II 69; finding good omens Jāt 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 Jāt IV 210; Dhp III 467; -vappa ploughing festival Paramatthajotikā II 137. cf. vappa-maṅgala; -sindhava state horse Jāt I 59; -silāpaṭṭa auspicious slab (of stone) Jāt I 59; VI 37; Peta Vatthu Commentary 74; -supina lucky dream Jāt VI 330; -hatthi state elephant Mahāvaṁsa 35, 21; Dhp 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 Jāt I 372; Miln 94 (apagata°, without passion for excitement). 2. superstitious, looking out for lucky signs Vinaya II 129 (gihī), 140 (the same). At Jāt 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" Jāt IV 73 (correct meaning given under diṭṭha1) 390 (?). The proper name Diṭṭha-maṅgalikā at Jāt IV 376f.
:: Maṅgalya (neuter) [from maṅgala] auspiciousness, good luck, fortune Dhatupāṭha 24.
:: Maṅgula (adjective) [cf. maṅgura] sallow; feminine maṅgulī woman of sallow complexion SN 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 MN I 246 in Lalitavistara 320 has madgura.] golden; in compound °cchavi of golden colour, feminine °cchavī DN I 193, 242; MN I 246, 429; II 33; Vism 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 Skt. mat-kṛte, cf. Müller Pāḷi Gramar 12] on my account, for me Miln 384.
:: Maṅku (adjective) [cf. Vedic maṅku; see on meaning Hardy in preface to Aṅguttara V page vi] staggering, confused, troubled, discontented Vinaya II 118; SN V 74; Dhp 249; Mahāniddesa 150; Dhp III 41, 359 (with locative). — feminine plural maṅkū Vinaya I 93.
-dummaṅku "staggering in a disagreeable manner," evil-minded AN 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; SN II 218; Nettipakaraṇa 50; -bhāva discontent, moral weakness Jāt IV 49; Miln 227; Dhp III 359; -bhūta discontented, troubled, confused Vinaya II 19; DN II 85; AN I 186; Dhp 263; Jāt V 211; VI 362; Dhp II 76; a° self-possessed AN III 40; Miln 21, 339.
:: Maṅkuna (and °ṇa) [cf. late Skt. matkuṇa, see Geiger, Pāḷi Grammar §63] an insect, bug or flea Jāt I 10; III 423; Vism 109 (where kīla-maṅkula ought to be read as kīṭamaṅkuna); Dhp II 12.
:: Mañca ￼ [cf. Epic Skt. 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); Snp 401; Jāt III 423; Dhp 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 Jāt 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 Jāt III 456; VI 277; Dhp IV 59; -parāyaṇa ending in bed, kept in bed Peta Vatthu II 25 (nīla°, figurative for being buried); Dhp I 183 (with varia lectio maccu°, just as likely, but see maccuparāyaṇa); -pīṭha couch and chair Vinaya II 270f.; AN III 51; Vimāna Vatthu 9, 220, 295; -vāna stuffing of a couch Dhp I 234.
:: Mañcaka [from mañca] bed, couch, bedstead Vinaya I 271; SN I 121 = III 123; Jāt I 91; III 423; Theri 115; Miln 10; Dhp II 53.
:: Mañjari (feminine) [cf. Epic and Classical Skt. mañjarī] a branching flower-stalk, a sprout Jāt V 400, 416.
:: Mañjarikā (feminine) = mañjari, Vinaya III 180.
:: Mañjarita (adjective) [from mañjari] with (full-grown) pedicles, i.e. in open flower Miln 308 (°patta in full bloom).
:: Mañjeṭṭha (adjective) [cf. Skt. 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; SN 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); Miln 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: MN I 509 (has °eṭṭhika in Text but varia lectio °eṭṭhaka); Jāt VI 185; Dhammasaṅgani 617. — feminine mañjeṭṭhikā a disease of sugar cane Vinaya II 256.
:: Mañjeṭṭhī (feminine) [= Skt. mañjiṣṭhā] Bengal madder Sumaṅgalavilāsinī I 85.
:: Mañjīra [cf. late Skt. mañjīra neuter] an anklet, foot-bangle Abhidhānappadīpikā 228.
:: Mañju (adjective) [cf. Classical Skt. 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) DN II 211, 227 (one of the eight characteristics of Brahmā's and the Buddha's voice: see bindu and aṭṭhaṅga); Jāt II 150. — (neuter) a sweet note Jāt VI 591 (of the deer in the forest); Vimāna Vatthu 219 (karavīka ruta°).
-bhāṇaka sweet-voiced, speaking sweetly Jāt II 150 = Dhp I 144; feminine bhāṇikā Jāt VI 418, 420; -bhāṇin the same Jāt II 150.
:: Mañjuka (adjective) [mañju + ka] sweet-voiced Vinaya I 249; Jāt 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 Skt. mañjūṣā] a casket; used for keeping important documents in Jāt 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; Vism 265 (for mañcanā?).
:: Maññati [man, Vedic manyate and manute, Avesta mainyeite; Indo-Germanic °men, cf. Greek μένος mood, anger = Skt. 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, as 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 Snp 199 (sīsaṁ ... subhato naṁ maññati bālo), 588 (yena yena hi maññanti, tato taṁ hoti aññathā); Jāt II 258 (maññāmi ciraṁ carissati: I imagine he will have to wander a long time). — With (double) accusative: to take for, to consider as 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 BHS manyate kālaṁ, e.g. Divyāvadāna 50, 64 etc.] DN 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? DN I 60; SN III 104 and passim. — potential 1st singular maññeyyaṁ I should think Peta Vatthu Commentary 40; 3rd singular maññeyya SN III 103, and maññe Snp 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. DN I 137 (patapati m. paccatthike yasasā); SN I 181 (m.'haṁ); IV 289 (paveliyamānena m. kāyena); Jāt II 275; Miln 21; Vism 90, 92 (mato me m. putto); Dhp I 107; II 51; Peta Vatthu Commentary 40 (m. goṇo samuṭṭhahe), 65 (tasmā m. sumuttā). — na maññe surely not Dhp II 84; Peta Vatthu Commentary 75 (noun m. puññavā rājā). 2. to know, to be convinced, to be sure Snp 840 (= jānāti Mahāniddesa 192), 1049, 1142; Cullaniddesa §491 (= jānāti); Dhp I 29 (maññāmi tuvaṁ marissasi). 3. to imagine, to be proud (of), to be conceited, to boast Snp 382 (present participle maññamāna), 806, 813, 855 (maññate); Jāt 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 MN 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 Theri 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 MN I 49; Mahāniddesa 123, 124 (adds "jīvit'indriyass'upacchedo"). cf. similar definitions of birth and old age under jāti and jarā. — SN I 121; DN III 52, 111f., 135f., 146f., 235, 258f.; Snp 32, 318, 426f., 575f., 742, 806; Cullaniddesa §254 (= maccu); Puggalapaññatti 60; Vibhaṅga 99f.; Sammohavinodanī 100 (definition and exegesis in detail, cf. Vism 502), 101 (various kinds of, cf. Vism 229), 156 (lahuka), 157; Dhp III 434; Peta Vatthu Commentary 5, 18, 54, 64, 76, 96; Saddhammopāyana 292, 293. — kāla° timely death (opposite akāla°); khaṇika° sudden death Vism 229;
-anta having death as its end (of jīvita) Dhp 148 (cf. Dhp II 366: maraṇa-saṅkhāto antako); -ānussati mindfullness of death Vism 197, 230f. (under eight aspects); -cetanā intention of death Dhp I 20; -dhamma subject to death Peta Vatthu Commentary 41; -pariyosana ending in death (of jīvita, life) Dhp III 111, 170; -pāra "the other side of death," proper name at Mahāniddesa 154 (vv.ll. purāpuraṁ; parammukhaṁ); -bhaya the fear of death Jāt I 203; VI 398; Vibhaṅga 367; -bhojana food given before death, the last meal Jāt I 197; II 420; -mañca deathbed Vism 47, 549; °ka Jāt 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; Dhp 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, Skt. marta = Greek βροτός mortal, man; māra death; Gothic maurϸr = as 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 Jāt VI 498; 2nd mareyyāsi Jāt III 276. present participle maramāna Mahāvaṁsa 36, 76. — preterit amarā Jāt III 389 (= mata commentary; with gloss amari). — amari Mahāvaṁsa 36, 96. — Future marissati Jāt III 214. — future participle marissaṁ Jāt III 214 (for *mariṣyanta). — infinitive marituṁ DN II 330 (amaritu-kāma not willing to die); Vism 297 (the same); Vimāna Vatthu 207 (positive); and marituye Theri 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 Jāt III 178; Mahāvaṁsa 37, 28. cf. pamāreti.
:: Marica (neuter) [cf. scientific Skt. marica] black pepper Vinaya I 201 (allowed as medicine to the bhikkhus); Miln 63.
-gaccha the M.-shrub Jāt V 12; -cuṇṇa powdered pepper, fine pepper Jāt 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; AN III 227 (brāhmaṇānaṁ); DN III 92 = Vism 419; Jāt V 325; VI 536 (tīra°); Mahāvaṁsa 34, 70; 36, 59 (vāpi°); Miln 416. 2. strictly defined relation, rule, control Jāt II 215; Vism 15. — adjective keeping to the lines (or boundaries), observing strict rules AN 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 Jāt VI 209; Vism 496; Sammohavinodanī 34, 85; often combined with māyā (q.v.), e.g. Cullaniddesa §680 a4n; Jāt II 330.
-kammaṭṭhāna the "mirage" station of exercise Dhp III 165; -dhamma like a mirage, unsubstantial Jāt VI 206; Dhp 46; Dhp I 337.
:: Marīcikā (feminine) = marīci 2; SN III 141; Vism 479 (in compound); Dhp 170 (= māyā Dhp III 166).
:: Maru1 [cf. Epic Skt. maru] a region destitute of water, a desert. Always combined with °kantāra: Mahāniddesa 155 (as name); Jāt 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 Snp 681, 688; Miln 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; Miln 197 (pāsāṇa, sakkhara, khara, m.).
:: Maruvā (feminine) [cf. Skt. mūrvā, perhaps connected with Latin malva] a species of hemp (Sanseveria roxburghiana) MN I 429. At Jāt II 115 we find reading marūdvā and marucavāka (commentary), of uncertain meaning?
:: Masa in line "āsadañ ca masañ jaṭaṁ" at Jāt 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 Skt. mṛṣā (= Pāḷi micchā)? cf. māsati, māsana etc.
:: Masāṇa (neuter) [etymology? probably provincial and local] a coarse cloth of interwoven hemp and other materials DN I 166; MN I 308, 345; AN I 241, 295; Puggalapaññatti 55. At all passages as a dress worn by certain ascetics.
:: Masāragalla (m. and neuter) [cf. Skt. 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) = Miln 267; and at Miln 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 as 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 Skt. maṣi and masi] 1. the fine particles of ashes, in aṅgāra° charcoal dust Vimāna Vatthu 67 = Dhp III 309; (agginā) masiṁ karoti to reduce to powder (by fire), to burn to ashes, turn to dust SN II 88 = IV 197 = AN I 204 = II 199. 2. soot Jāt I 483 (ukkhali° soot on a pot).
:: Massu [Vedic śmaśru] the beard DN II 42; Puggalapaññatti 55; Jāt IV 159.
-parūḷha° with long-grown beard Sumaṅgalavilāsinī I 263; bahala° thick-bearded Jāt V 42; -kamma beard-dressing Jāt III 114; Dhp I 253; -karaṇa shaving Dhp I 253; Sumaṅgalavilāsinī I 137; -kutti [m. + *kḷpti] beard-trimming Jāt III 314 (commentary = °kiriyā).
:: Massuka (adjective) [from massu] bearded; a° beardless (of a woman) Jāt II 185.
:: Masūraka [connected with masāraka] a bolster Jāt 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 Thera 501 (= Miln 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 MN I 88 (ekāha° dead one day); III 159 (matam eyya would go to die); Snp 200, 440; Jāt 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 Dhp II 274.
-ākāra condition of one who is dead Jāt I 164 (°ṁ dassati pretends to be dead); -bhatta a meal for the dead, food offered to the manes Jāt IV 151; Dhp I 326 (= petakicca page 328); III 25.
:: Mathana (adjective neuter) [from math] shaking up, crushing, harassing confusing Miln 21 (+ maddana); Dhp 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) SN IV 210; Snp 50 (= tāseti hāpeti Cullaniddesa §492); Peta Vatthu IV 71 (kammānaṁ vipāko mathaye manaṁ; Peta Vatthu Commentary 263: abhibhaveyya); Miln 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. MN 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 Jāt III 83 (= duppañña commentary); Peta Vatthu I 82 (= nippañña Peta Vatthu Commentary 40); Saddhammopāyana 292.
:: Matikata (adjective) [cf. Skt. matī-kṛta, from matya, neuter, harrow = Latin mateola, Old High German medela plough] in su° well-harrowed (field) AN I 229, 239 (khetta).
:: Matimant (adjective) [mati + mant] sensible, intelligent, wise, metri causā as matīmā (from matimanto, plural) at Snp 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 Snp 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 as i.e. only, a mere, even as little as the mere fact (of), not even (one), not any: aṇumattena pi puññena Snp 431; kaṭacchumattaṁ (not) even a spoonful Miln 8; ekapaṇṇa° Peta Vatthu Commentary 115; citta °ṁ pi (not) even as much as one thought the same 3; nāma° a mere name Miln 25; phandana °ṁ not even one throb Jāt VI 7; phandita° the mere fact of ... MN II 24, bindu° only one drop Peta Vatthu Commentary 100; rodita° MN II 24. 3. (positive) as much as so much, some, enough (of); vibhava° riches enough Jāt 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 DN I 205 (= mattā f.?) okāsa-°ṁ (neuter) permission Snp page 94; putta° like children AN II 124; maraṇa° (almost) dead MN I 86; attano nattumatte vandanto Dhp IV 178. feminine mattī (= mattin?) see mātu°. 5. As adverb (usually in oblique cases): even at, as soon as because of, often with other particles, like api, eva, pi, yeva: vutta matte eva as soon as said Dhp I 330; cintita matte at the mere thought Dhp 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 Snp 889 (mānena m.); Jāt IV 4 (vedanā°, full of pain, perhaps better with varia lectio °patta for °matta); Vimāna Vatthu 158 (hatthi matto elephant in rut); Dhp 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 as mere DN I 12 (appa°, ora°, sīla°); Jāt IV 228 (mana°); Dhp 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 Snp 971 (mattaṁ so jaññā); Dhp 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 Thera 922; -ññu knowing the right measure, moderate, temperate (bhojane or bhojanamhi in eating) AN II 40; Snp 338; Puggalapaññatti 25; Dhp 8. cf. jāgariyā; -ññutā moderation (in eating) DN III 213; Mahāniddesa 483; Dhp 185; Puggalapaññatti 25; Vibhaṅga 249, 360; Dhammasaṅgani 1348; Dhp II 238; -sukha (metri causa: mattā-sukha) measured happiness, i.e. small happiness Dhp 290 (cf. Dhp III 449).
:: Matteyya and Metteyya (adjective) [from mātā, *mātreyya > *matteyya] reverential towards one's mother, mother-loving DN III 74; Peta Vatthu II 718 (= mātu hita Peta Vatthu Commentary 104; varia lectio mett°). Spelling at DN 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 DN III 145 (varia lectio mett°); Cullaniddesa §294 (mett°), Dhp 332; Dhp 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. Skt. mastuluṅga] the brain Vinaya I 274; Snp 199; Khuddakapāṭha III ; Jāt I 493; Paramatthajotikā I 60; Vism 260 (in detail) 264, 359; Sammohavinodanī 63, 243, 249; Dhp II 68; Peta Vatthu Commentary 78, 80. — See also matthaka.
:: Matthaka [cf. mattha] the head, figurative top, summit Jāt III 206 = IV 4; IV 173, 457; V 478; Sumaṅgalavilāsinī I 226 (pabbata°); Peta Vatthu IV 163; Dhp I 184. matthaka-matthakena (from end to end) Jāt I 202; III 304. Locative matthake as adverb (1) at the head Dhp I 109; (2) at the distance of (—°) Dhp I 367; (3) on top of (—°) Jāt V 163 (vammīka°); Mahāvaṁsa 23, 80 (sīsa°); Yugandhara° Miln 6; Dhp II 3 (uddhana°).
-āsin sitting on top (of the mountain) Jāt 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 Vism 262).
:: Matthaluṅgam[DPL]: The brain. Khp 3
:: Matti (-sambhava) [for *māti° = mātu° = *mātṛ, after pitti° = pitu° = °pitṛ] born (from a mother) Snp 620 (= mātari sambhūta Paramatthajotikā II 466) = Dhp 396 (= mātu santike udarasmiṁ sambhūta Dhp IV 158).
:: Mattika (adjective) (°—) [from mattikā] made of clay, clay-; only in compounds:
-kuṇḍala clay earring SN I 79 (varia lectio mattikā°); -bhājana clay or earthenware vessel Snp 577; Vism 231 (in comparison); Dhp 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, Skt. vimradati. Greek βλαδαρός soft, Old Icelandic mylsna dust, Gothic mulda, as molde (English mould, mole = mouldwarp), to same root mṛd as in Skt. mṛdu = Latin mollis soft, Greek ἀμαλδύνω to weaken, Skt. 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 Jāt VI 372; Mahāvaṁsa 29, 5f. — tamba° red clay Dhp IV 106; Peta Vatthu Commentary 191. mattikā plural kinds of clay (used in cosmetics, like Fuller's earth) Jāt V 89 (nānā-cunṇāni + mattikā; see also cuṇṇa). 2. loam, mud MN III 94 (alla° fresh loam or mud); Vism 123 (aruṇa-vaṇṇā); Paramatthajotikā I 59 (paṇḍu); Vimāna Vatthu 65; Peta Vatthu Commentary 216 (aruṇa-vaṇṇā).
-thāla bowl of clay Dhp 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 MN 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: DN II 133 (yugaṁ maṭṭaṁ dhāraṇīyaṁ: "pair of robes of burnished cloth of gold and ready for wear" translation); Vism 258 (varia lectio maṭṭha). cf. sam.° (b) maṭṭha: Vimāna Vatthu 8417 (su°); Miln 248; Dhp I 25 (°kuṇḍalī having burnished earrings); Vimāna Vatthu 6 (°vattha). cf. vi°.
-sāṭaka a tunic of fine cloth Jāt I 304; II 274; III 498; Vism 284 (ṭṭh).
, [DPL]: Womankind: a woman, a female.
:: 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 Snp 669; Peta Vatthu I 104; Jāt IV 492; udum-bara° of ud. wood Mahāvaṁsa 23, 87; dāru° of wood, Vimāna Vatthu 8; loha° of copper Snp 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 SN 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 Jāt III 523; utu° something like a (change in) season Vism 395; sīla° character, having sīla as substance (or simply-consisting of) Iti 51 (dāna°, sīla°, bhāvanā°).
:: Mayaṁ [1st plural of ahaṁ, for vayaṁ after mayā etc. See ahaṁ] we Vinaya II 270; Snp 31, 91, 167; Dhp 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; Dhp III 166.
:: Mayūra [Vedic mayūra] a peacock DN III 201; SN II 279; Thera 1113; Jāt II 144, 150 (°gīva) = Dhp I 144; Jāt 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 Dhp I 7; mā abhaṇi speak not Peta Vatthu I 33; mā cintayittha do not worry Dhp I 12; mā parihāyi I hope he will ot go short (or be deprived) of ... MN I 444; mā bhāyi fear not Jāt II 159; mā mariṁsu I hope they will not die Jāt III 55; mā (te) rucci may it not please (you), i.e. please do not Vinaya II 198; mā evaṁ ruccittha the same Dhp I 13. 2. with imperative: mā gaccha Jāt I 152; mā detha Jāt III 275. mā ghāta do not kill: see māghāta. 3. with potential: mā anuyuñjetha Dhp 27; mā bhuñjetha let him not eat Mahāvaṁsa 25, 113; mā vadetha Jāt VI 364. 4. with indicative present: mā paṭilabhati AN V 194. — a peculiar use is found in phrase ānemi mā ānemi shall I bring it or not? Jāt 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 Skt. mādṛś and mādṛśa, maṁ + dṛś] one like me Snp 482; Mahāvaṁsa 5, 193; Vimāna Vatthu 207; Dhp 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; Skt. mārgavika] a deer-stalker, huntsman AN II 207; Puggalapaññatti 56; Miln 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 Jāt 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) Jāt VI 400. Kern, Toevoegselen sub voce believes to see the same word in phrase mālā-kacavara at Jāt II 416 (but very doubtful). 2. perhaps = froth, dirty surface, in pheṇa° Miln 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. — Jāt 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); Dhp IV 115 (°sīmā); Vism 342 (vitakka°).
:: Mālatī (feminine) [from mālā] the great-flowered jasmine Abhidhānappadīpikā 576. cf. mālikā.
:: Mālā (feminine) [cf. Epic Skt. mālā] garland, wreath, chaplet; collectively = flowers; figurative row, line Snp 401; Puggalapaññatti 56; Vism 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 = Jāt 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 Jāt III 179, an ensign of the executioner); Peta Vatthu Commentary 51, 62. — asi° the sword-garland [torture] Jāt 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) Jāt V 292; Miln 331; Dhp I 208, 334; Vimāna Vatthu 170, 253 (°vīthi); -kita adorned with garlands, wreathed Vinaya I 208; -guṇa "garland-string," garlands, a cluster of garlands Dhp 53 (= mālā-nikaṭi "makeup" garlands Dhp 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 MN I 286 = AN 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 Dhp I 72; -dāma a wreath of flowers Jāt II 104; -dhara wearing a wreath Jāt 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 Dhp III 212; -bhārin wearing a wreath (chaplet) [the reading changes between °bhārin and °dhārin; the BHS prefers °dhārin, e.g. Mahāvastu I 124 and °dhāra at Divyāvadāna 218] Jāt IV 60, 82; V 45; Peta Vatthu Commentary 211 (v.l; °dhārin); f. °bhārinī Jāt III 530; Vimāna Vatthu 12; and bhārī Thera 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; Vism 172 (v.l; °gaccha); Dhp II 109 (q.v. for explanation: taruṇarukkha-puppha).
:: Mālika1 (neuter) [from mālā or mala?] name of a dice Jāt 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 Miln 260. 3. what does it mean in pañca°, said at Jāt 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 (?) Jāt 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 SN IV 218; Thera 2; Theri 372; Jāt I 167; IV 222; V 328; VI 189; Miln 319; Vism 172 (= vāyu); Vimāna Vatthu 174, 178.
-īrita (contracted to māluterita) moved by the wind, fanned by the breeze Thera 754; II 372; Vimāna Vatthu 4412 = 816; Peta Vatthu II 123. See similar expressions under īrita.
:: Māluvā (feminine) [cf. BHS mālu] a (long) creeper MN I 306; SN I 207; AN I 202f.; Snp 272; Dhp 162, 334; Jāt III 389; V 205, 215, 389; VI 528 (phandana°); Dhp 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 DN I 2 (maṇḍala°, same at Snp 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"); Miln 46, 47. — cf. mālaka.° [The BHS 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°) Jāt 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 Snp 806 (= Buddha°, Dhamma°, Saṅgha° Mahāniddesa 125; = mamāyamāna Paramatthajotikā II 534), 927 (same explained at Mahāniddesa 382); Miln 184 (ahiṁsayaṁ paraṁ loke piyo hohisi māmako ti), — Buddha° devoted to the B. Jāt I 299; Dhp I 206. feminine °māmikā Jāt III 182. In vocative feminine māmike at Theri 207 (cf. Therīgāthā Commentary 172) "mother," we may perhaps have an allusion to mā "mother" [cf. Skt. 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., — DN III 234; SN I 4; Snp 132, 370; 469, 537, 786, 889, 943, Dhp 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; Dhp III 118, 252; Saddhammopāyana 500, 539. — asmi° pride of self, as real egoism DN III 273. 2. honour, respect Jāt 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) DN III 86; Snp 245, 830, 862; Mahāniddesa 170, 257. -atthe at Thera 214 read mānatthe = mā anatthe. -ānusaya the predisposition or bad tendency of pride MN I 486; DN III 254, 282; Snp 342. cf. mamaṅkāra; -ābhisamaya full grasp (i.e. understanding) of pride (with sammā°) MN I 122 (which Kern. Toevoegselen sub voce interprets wrongly as "waanvoorstelling"); SN IV 205f., 399; Snp 342 (= mānassa abhisamayo khayo vayo pahānaṁ Paramatthajotikā II 344); -jātika proud by nature Jāt I 88; -thaddha stubborn in pride, stiff-necked Jāt I 88, 224; -da inspiring respect Mahāvaṁsa 33, 82; -mada (°matta) (drunk with) the intoxicating draught of pride Jāt II 259; Peta Vatthu Commentary 86; -saṁyojana the fetter of pride or arrogance DN III 254; Dhammasaṅgani 1116 = 1233. See under saṁyojana and cf. formulæ under mada 2; -satta cleaving to conceit Snp 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) Jāt 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 SN I 66; Jāt II 138; Puggalapaññatti 19, 22; Miln 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); Dhp 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 SN V 74 (+ apatiṭṭhitacitta); uggata° lofty-minded Vimāna Vatthu 217; pasanna° with settled (peaceful) mind Snp 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 Snp 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 Jāt 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 BHS 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 Thera 1222.
:: Māneti [cf. Skt. mānayati, Latin moneo to admonish. German mahnen, as 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 SN II 119 (garukata m. pūjita).
:: Mānikā (feminine) [cf. māna2 2] a weight, equal to four Doṇas Paramatthajotikā II 476 (catudoṇaṁ mānikā). cf. BHS mānikā, e.g. Divyāvadāna 293f.
:: Mānin (adjective) (—°) [from māna1] proud (of) Snp 282 (samaṇa°), 889 (paripuṇṇa°); Dhp 63 (paṇḍita° proud of his cleverness, cf. Dhp II 30); Jāt 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 Snp 301 (bhoga); Iti 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 Jāt IV 231; Peta Vatthu II 41. -amānusa a superhuman being Peta Vatthu IV 157. — plural mānusā men Snp 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: AN I 213 (sukhaṁ); Snp 524 (brahma-khettaṁ); Dhp 417 (yogaṁ = m. kāyaṁ Dhp IV 225); Vimāna Vatthu 356; Jāt I 138 (kāmā). — feminine manusikā Vism 407. 2. A human being, man Peta Vatthu IV 157. Also neuter (collectively) plural mānusakāni human beings, men Dhp I 233.
:: Māṇava [cf. Skt. māṇava] a youth, young man, especially a young brahmin Snp 1022, 1027, 1028; Jāt IV 391 (brāhmaṇa°); Sumaṅgalavilāsinī I 36 = satto pi coro pi taruṇo pi; Dhp I 89. plural māṇavā men Theri 112. — The spelling mānava occurs at Snp 456, 589, and Peta Vatthu I 87 (= men Theri 112; kumāra Peta Vatthu Commentary 41).
:: Māṇavaka [from māṇava] a young man, youth a brahmin Miln 101; in general: young, e.g. nāga° a young serpent Jāt III 276; feminine °ikā a brahmin girl Jāt I 290; Miln 101; nāga° a young female serpent Jāt III 275; Dhp III 232.
:: Māṅgalya (adjective) [from maṅgala] auspicious, fortunate, bringing about fulfilment of wishes Jāt VI 179.
:: Māpaka (—°) (adjective/noun) [from māpeti] one who measures, only in doṇa° (a minister measuring the d. revenue (of rice) Jāt II 367, 381; Dhp IV 88; and in dhañña° measuring corn or grain Jāt III 542 (°kamma, the process of ...); Vism 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 SN 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) Jāt 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 Jāt 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. SN I 103f. (the famous Māra-Saṁyutta: see Windisch, Māra and Buddha); Mahāniddesa 439; Dhp IV 71 (Māra vatthu) and frequent — See e.g. Snp 32, 422, 429f., 1095, 1103; Dhp 7, 40, 46, 57, 105, 175, 274; Mahāniddesa 475; Vism 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 Snp 545 = 571; -kāyika a class of gods Miln 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 AN IV 228; Snp 764; Dhp 34 (= kilesa-vaṭṭa Dhp I 289); -bandhana the fetter of death Dhp 37, 276, 350 (= tebhūmaka-vaṭṭasaṅkhātaṁ Dhp IV 69); -senā the army of M. Snp 561, 563; Paramatthajotikā II 528.
:: Māraka (—°) [from māreti] one who kills or destroys, as manussa° man-killer Jāt II 182; hatthi° elephant-killer Dhp 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 DN 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 Jāt II 417; III 531.
:: Mārāpitatta (neuter) [abstract from mārāpita] being incited to kill Dhp I 141.
:: Māretar [agent noun to māreti] one who kills, slayer, destroyer SN 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 MN I 327; AN III 332; Snp 814, 1036, 1038, 1045 etc.; Mahāniddesa 140 = Cullaniddesa §508 (here explained by same formula as āyasmā, viz. piya-vacanaṁ garu-vacanaṁ etc.); Jāt V 140; Peta Vatthu II 133; Mahāvaṁsa 1, 27. — plural mārisā Snp 682; Jāt I 47, 49; Vism 415; Peta Vatthu Commentary 75. Explained by Buddhaghosa to mean niddukkha Kindred Sayings I 2 n.
:: Mārita [past participle of māreti] killed SN I 66; Vinaya III 72; Jāt II 417 (aññehi m.-bhāvaṁ jānātha).
:: Māruta [for the usual māluta] the wind SN 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 Jāt I 52; bahu-māse Peta Vatthu Commentary 135; also neuter chammāsāni six months SN 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; Miln 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 Dhp III 212; -vana plantation Jāt V 37 (+ mugga°).
:: Māsa3 ￼ [identical with māsa2] a small coin (= māsaka) Jāt 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 Jāt 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 Dhp 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°); Jāt I 112 (aḍḍha-māsakaṁ na agghati is worth nothing); IV 107; V 135 (first a rain of flowers, then of māsakas, then kahāpaṇas); Dhp 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 Miln 292, Trenckner says (note page 428): "m. is otherwise unknown, it must mean a period shorter than five months. cf. Skt. 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 Jāt II 446 (commentary reads māsita and explains by asita, dhāta); visa-māsita Miln 302 (Text reads visamāsita) having taken in poison; visa-māsan-ūpatāpa (the same) Vism 166; tiṇa-māsin eating grass Jāt 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 Skt. 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 MN 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 (AN IV 332; DN 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 Miln 302. 2. of a month, i.e. consisting of months, so many months (old) (—°), as aḍḍha° at intervals of half a month DN I 166; MN I 238, 343; Puggalapaññatti 55; dve° two months old Peta Vatthu I 67. 3. monthly, i.e. once a month Thera 283 (bhatta). — cf. māsiya.
:: Māsiya (adjective) [= māsika] consisting of months DN II 327 (dvādasa° saṁvacchara the year of twelve months).
:: Mātaṅga [cf. Epic Skt. mātaṅga, dialect] 1. An elephant Dhp 329, 330 (here as epithet of nāga); Jāt III 389; VI 47; Vimāna Vatthu 439; Miln 368. 2. A man of a low class [cf. BHS 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, as modor = mother; cf. further Greek μήτρα uterus, Latin mātrix the same, Skt. mātṛkā mother, grandmother, German mieder corset. From Indo-Germanic °ma, onomatopoetic particle, cf. "mamma"] mother. Cases: nominative singular mātā Snp 296; Dhp 43; Jāt IV 463; V 83; VI 117; Cullaniddesa §504 (definition as janikā); genitive mātu Thera 473; Vinaya I 17; Jāt I 52; mātuyā Jāt I 53; Mahāvaṁsa 10, 80; Peta Vatthu Commentary 31; and mātāya Jāt I 62; dative mātu Mahāvaṁsa 9, 19; accusative mātaraṁ Snp 60, 124; Dhp 294; instrumental mātarā Theri 212; locative mātari Dhp 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) DN I 113; AN III 151; Peta Vatthu Commentary 29. — On mātā in simile see JPTS 1907, 122; cf. Vism 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 DN III 66, 188f.; Snp 404; Miln 12. See also pitā; -pitika having mother and father Dhp II 2; -pitiṭṭhāna place of mother and father Dhp II 95; -pettika having mother and father of mother and father Cullaniddesa §385 (nāma-gotta); -petti-bhāra supporting one's mother and father SN I 228; Jāt I 202; VI 498; -maha maternal grandfather Jāt IV 146; Dhp I 346.
2. māti°:
-devatā protector or guardian of one's mother Jāt III 422 (gloss: mātu-devatā viya); -pakkha the mother's side Dhp I 4 (+ pitipakkha); -posaka supporting one's m. Jāt III 422 (varia lectio mātu°).
3. mātu°:
-upaṭṭhāna (spelled mātupaṭṭh°) reverence towards one's m. Dhp IV 14; -kucchi m.'s womb DN II 12; Vism 560 (°gata); Sammohavinodanī 96; Dhp I 127; -gāma "genex feminarum," womanfolk, women (collectively cf. German frauen-zimmer) AN II 126; Vinaya IV 175; MN I 448, 462; III 126; SN IV 239f.; Jāt 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; Miln 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 SN 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, Skt. mātṛka] — mother; in mata° one whose mother is dead, literally a "dead-mother-ed," Jāt II 131; III 213. Also negative amātika without a mother Jāt V 251.
:: Mātikā (feminine) [Sanskrit mātṛkā] 1. a water course Vism 554 (°ātikkamaka); Mahāvaṁsa 35, 96; 37, 50; Paramatthajotikā II 500 (= sobbha); Dhp 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 BHS mātrikā Divyāvadāna 18, 333] AN I 117 (Dhamma-dhara, Vinaya-dhara, Mātikā-dhara; here equivalent to abhidhamma); Vism 312 (so pañcavasso hutvā dve mātikā paguṇaṁ katvā pavāretvā); Paramatthajotikā II 15; Paramatthajotikā I 37, 99, 117.
-nikkhepa putting down of a summary, tabulation Vism 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. Skt. martya and Vedic (poetical) martia] (a) mortal Jāt VI 100 (commentary macca; gloss māṇava).
:: Mātu° see mātā.
:: Mātucchā (feminine) [Sanskrit mātṛ-ṣvasā] mother's sister maternal aunt Vinaya II 254, 256; Jāt IV 390; Miln 240. — putta aunt's son, male first cousin (from mother's sisters side) SN II 281; Udāna 24; Dhp I 119. cf. mātula-dhītā.
:: Mātuka (neuter) [cf. Skt. māṭṛka, from mātṛ = mātar] "genetrix," matrix, origin, cause Thera 612.
:: Mātula ￼ [cf. Epic Skt. mātula and semantically Latin matruus, i.e. one who belongs to the mother] a mother's brother, an uncle Jāt I 225; Dhp 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) Jāt II 119; Dhp III 290; Peta Vatthu Commentary 55.
:: Mātulaka = mātula Dhp I 182.
:: Mātulānī ￼ (feminine) [Sanskrit mātulānī, semantically cf. Latin mater tera] a mother's brother's wife, an aunt Jāt I 387; IV 184; Peta Vatthu Commentary 55, 58.
:: Mātuluṅga (neuter) [cf. Classical Skt. mātuluṅga; dialectical?] a citron Jāt 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 Snp 245, 328 (°kata deceit), 469, 537, 786, 941 (māyā vuccati vañcanikā cariyā Mahāniddesa 422); Vibhaṅga 357, 361, 389; Miln 289; Vism 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 MN I 381 (āvaṭṭanī m.). khattiya° the mystic formula of a kh. Jāt VI 375; Miln 190; Dhp I 166. In the sense of "illusion" often combined with marīci, e.g. At Jāt II 330; V 367; Cullaniddesa §680 aII. 3. jugglery, conjuring Miln 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 SN III 142; Vism 366 (in comparison); Sammohavinodanī 196.
:: Māyāvin (adjective) [from māyā, cf. Vedic māyāvin] deceitful, hypocritical DN III 45, 246; Snp 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 SN I 124; Snp 196; Jāt III 484 (ajakaraṁ medaṁ = ajakara-medaṁ commentary); Khuddakapāṭha III (explained at Vism 262 as "thīna sineha" thick or coagulated fluid or gelatine); Vism 361; Sammohavinodanī 66, 225, 245, 249.
-kathālika a cooking pot or saucepan for frying fat AN IV 377 (in simile with kāya); Dhp II 179 (similar); Vism 195 (in comparative); -gaṇṭhi (as medo-gaṇṭhi, Skt. influence!) an abscess of fat, fatty knot or tumour, mentioned as a disease at Miln 149; -vaṇṇa fat-coloured; in compound °pāsāṇa a stone of the (golden) colour of fat found in the Himālaya mountains Snp 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 MN 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 AN IV 151; Snp 303. — cf. mejjha.
:: Medhaga (and °ka) [cf. Skt. methana abusive speech; Vedic methati from mith to scold] quarrel, strife Vinaya II 88 (°ka); Theri 344; Snp 893, 894 (= kalaha, bhaṇḍana, viggaha, vivāda Mahāniddesa 302, 303), 935 (Text °ka; Mahāniddesa 402 and 406 °ga. with varia lectio °ka); Dhp 6; Jāt III 334 (°ka; commentary = kalaha), 488 (°ga; commentary °ka explains kalaha); Dhp I 65.
:: Medhasa (adjective) [= Vedic medhas, as a-base] having wisdom or intelligence, wise, only in compounds bhūri° of great wisdom Snp 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 Snp 177; opposite dum° stupid Peta Vatthu I 82.
-khīṇa-medha one whose intelligence has been impaired, stupefied Jāt VI 295 (= khīṇa-pañña).
:: Medhāvin (adjective)(Medhāvi ￼) [medhā + in = *medhāyin > medhāvin; already Vedic, cf. medhasa] intelligent, wise, often combined with paṇḍita and bahussuta: DN I 120; SN IV 375; AN IV 244; Vinaya IV 10, 13, 141; Snp 323 (accusative medhāvinaṁ + bahussutaṁ) 627, 1008 (epithet of Mogha rājā), 1125 (the same); Cullaniddesa §259 (sub voce jātimā, with various other synonyms); Dhp 36; Jāt VI 294; Miln 21; Dhp 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); BHS 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 Dhp 26 (bālā dummedhino janā; = nippaññā Dhp 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; Vism 125.
:: Megha [Vedic megha; not to mih, mehati (see mīḷha), but to Indo-Germanic °meigh°, fog, rain; cf. Skt. mih. mist; Avesta maega cloud; Greek ὀμίχλη fog, Lithuanian mighā fog, Dutch miggelen to drizzle, also as mist = Old Icelandic mistr "mist"] a cloud Peta Vatthu II 945; Vism 126; especially a thundercloud, storm, SN I 100 (thaneti), 154; Thera 307 (as kāḷa); Iti 66; Jāt I 332 (pajjunna vuccati megha); Dhp I 19; Paramatthajotikā II 27 (°thanita-sadda). In this capacity often called mahā-megha, e.g. Snp 30; Dhp 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) Jāt IV 253; -maṇḍala cloud-circle, a circle of clouds Paramatthajotikā II 27; -vaṇṇa cloud-coloured Jāt 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 Jāt V 202, 294 (su°, adjective); VI 456; Therīgāthā Commentary 35; Paramatthajotikā I 109; Dhp 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) Jāt 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 DN I 9; Jāt 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 DN I 6. 2. a groom, elephant-driver in compound hatthi° elephants' keeper Jāt III 431; V 287; VI 489.
:: Meṇḍaka (adjective) [from meṇḍa] 1. made of ram(s) horn, said of a (very strong) bow Jāt II 88 (°dhanu); V 128 (°singadhanu). 2. belonging to a ram, in meṇḍaka-pañha "question about the ram" Miln 90 alluding to the story of a ram in the Ummagga-jātaka (Jāt VI 353-55), which is told in form of a question, so difficult and puzzling that nobody "from hell to heaven" (Jāt VI 354) can answer it except the Bodhisatta. cf. Trenckner's remark Miln 422.
:: Meraya (neuter) [Epic Skt. maireya, cf. Abhidh-r-m 2, 175 (op. cit. page 314); probably dialect] a sort of intoxicating liquor, spirits, rum, usually combined with surā. DN I 146 166; MN I 238; Puggalapaññatti 55; Dhp 247; Jāt 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 Jāt 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; DN II 133; Snp 291, 704; Mahāniddesa 139; Vism 418; Paramatthajotikā II 536. — (masculine) an associate Jāt VI 294 (na rājā hoti methuno). 2. (neuter) sexual intercourse [Vedic maithuna] DN I 4; III 9, 88f., 133; Snp 400, 609, 814, 835 = Dhp I 202; Mahāniddesa 139, 145; Puggalapaññatti 67; Vism 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 Jāt II 360 (= methuna-dhamma commentary).
:: Metta (adjective neuter) [cf. Vedic maitra "belonging to Mitra"; Epic Skt. maitra "friendly," from mitra] friendly, benevolent, kind as adjective at DN III 191 (mettena kāya-kammena etc.), 245 (°ṁ vacī-kammaṁ); as neuter for mettā in compounds of mettā (cf. mettaṁsa) and by itself at DN I 227 (mettaṁ + cittaṁ), perhaps also at Snp 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 Vism 317. — Snp 73 (see Cullaniddesa page 232), 967; DN III 247f., 279; Vism 111, 321f.; Paramatthajotikā II 54; Peta Vatthu Commentary 66 (khanti, m., anudaya); Saddhammopāyana 484, 487. Phrases occurring frequently: mettā ceto-vimutti DN I 251; SN II 265; AN IV 150; Iti 20; Vibhaṅga 86 and passim. mettā-saha gatena cetasā with a heart full of love DN I 250; II 186; III 49f., 78, 223f.; SN V 115; AN I 183; II 129; IV 390; V 299, 344; explained in detail at Vism 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 DN I 167; III 237; Snp 507; Peta Vatthu II 1317; Jāt 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 Iti 22 (varia lectio °āsa); Jāt IV 71 (= metta-koṭṭhāsa mettacitta commentary). -kammaṭṭhāna the k. of sympathy Dhp IV 108. -bhāvanā cultivation or development of friendliness (towards all living beings) Jāt I 176; III 45; Miln 199; Vism 295. -vihārin abiding in kindliness Dhp 368; Dhp IV 108; Nettipakaraṇa 25; Vism 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 AN IV 151; as 194; Sammohavinodanī 75. With locative to show friendship or be affectionate towards Jāt 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 Skt. maitrī] love, friendship Jāt 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 DN II 353; III 254; AN II 221; IV 237; Vibhaṅga 387; Vism 683. Besides these there is a set of 10, consisting of the above eight plus micchā-ñāṇa and °vimutti wrong knowledge and wrong emancipation: DN III 290; Vibhaṅga 391; Vism 683 (where °ñāṇa and °viratti for vimutti). — See further DN 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 Snp 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 DN III 52, 70f., 76, 111, 246, 269, 287, 290, Dhp 167, 316f.; Puggalapaññatti 39; Vism 469 (definition) Peta Vatthu Commentary 27, 42, 54, 67; cf. °ka one who holds wrong views DN III 45, 48, 264; Vism 426); °saṅkappa aspiration DN III 254, 287, 290f., Dhp 11; °vācā speech (ibid); °kammanta conduct (ibid); °ājīva living DN III 176f., 254, 290; AN II 53, 240, 270, IV 82; °vāyāma effort DN III 254, 287, 290f.; °sati mindfullness (ibid); °samādhi concentration (ibid); see magga 2, and cf. the following: -gahaṇa wrong conception, mistake Jāt 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 Dhp 42 = Udāna 39 [cf. BHS 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 Skt. methi (pillar = Latin meta), cf. Prākrit medhi. The meaning is more to the point too, viz. "stiff." Thus semantically identical with thīna. — BHS also middha, e.g. Divyāvadāna 555] torpor, stupidity, sluggishness DN I 71 (thīna°); Snp 437; AN V 18; Dhammasaṅgani 1157; Miln 299, 412 (appa° not slothful, i.e. diligent, alert); Vism 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 Dhp 325 (= thīna-middhābhibhūta Dhp 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 Jāt V 416; two are given at Cullaniddesa §509, viz. eṇi (antelope) and sarabha (red deer): see under eṇi and sarabha. — Snp 39, 72; Jāt 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) Snp 684; -inda king of beasts (the same) Saddhammopāyana 593; -chāpaka young of a deer Vimāna Vatthu 279; -dāya deer park Jāt IV 430 (Maddakucchi); Vimāna Vatthu 86 (Isipatana); -dhenu a hind Jāt I 152; Dhp III 148; -bhūta (having become) like a wild animal, MN 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) DN III 23 sq. -luddaka deer hunter Jāt I 372; III 49, 184; Dhp II 82; Sammohavinodanī 266 (in simile); -vadha deer-slaying Jāt I 149.
-vittaka, a mateur of hunting Jāt IV 267; -visāna a deer's horn Puggalapaññatti 56; -vīthi deer road Jāt I 372. [BD]: -bhūta living like a wild animal,
:: Migavā (feminine) [= Skt. 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 Jāt 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 Skt. mṛgī] a doe Thera 109; Jāt V 215; VI 549; Dhp 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 Jāt III 419; V 452; VI 504. — mihita-pubba with smiles Thera 460 (spelled mhita°); Jāt VI 221 (= sita commentary). — cf. vimhaya, vimhāpaka, vimhita.
:: Milakkha [cf. Vedic Skt. mleccha barbarian, root mlecch, onomatopoetic after the strange sounds of a foreign tongue, cf. babbhara and mammana] a barbarian, foreigner, outcaste, hillman SN V 466; Jāt 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 DN III 264; Thera 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 Jāt IV 291 (not with commentary = janapadā), cf. luddā m. ibid., and milāca-puttā Jāt V 165 (where commentary also explains by bhojaputta, i.e. son of a villager).
:: Milāta [past participle of milāyati] faded, withered, dried up Jāt I 479; V 473; Vism 254 (°sappa-piṭṭhi, where Paramatthajotikā I 49 in same passage reads "milāta-dham(m)ani-piṭṭhi"); Dhp 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 Jāt 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 SN I 126; Iti 76; Jāt I 329; V 90. — causative milāpeti [Sanskrit mlāpayati] to make dry, to cause to wither Jāt I 340 (sassaṁ); figurative to assuage, suppress, stifle Jāt 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 SN 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. Skt. mātra measure, māna; Avesta mā°, mitiḥ measure; Greek μάτιον small measure, μῆτις counsel Latin; metior, mensis, modus; Gothic mela bushel; as 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 Jāt V 468 (= mineyya commentary); future minissati Saddhammopāyana 585. gerund minitvā Vism 72; gerundive minitabba Jāt 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); Vism 235 (the same); Khuddakapāṭha III (aṭṭhi°, feminine cf. Paramatthajotikā I 52, neuter); Jāt IV 402 (tāla° pith of the palm); Mahāvaṁsa 28, 28 (panasa°, f., kernels of the seeds of the jak-fruit).
-rāsi heap of marrow Vism 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. Skt. miśrayati, mekṣayati; Greek μίγνυμι and μίσγω; Latin misceo, mixtus; as miscian = mix; Old High German miskan. — Dhatupāṭha 631 "sammissa"] 1. mixed (with: —°); various Vinaya I 33 (kāsa°, jatā° etc. = a mixture of, various); Thera 143; Jāt III 95, 144 (udaka-paṇṇa° yāgu); Peta Vatthu I 92 (missā kiṭakā). neuter missaṁ as adverb "in a mixed way" Vism 552 = Sammohavinodanī 161 (+ dvidhā). 2. Accompanied by (—°), having company or a retinue, a title of honour in names, also as polite address [cf. Skt. miśra and ārya miśra] Jāt 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 Jāt II 330; IV 471; V 86; Sammohavinodanī 107; and missī-bhūta mixed, coupled, united Jāt 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 Vism 389.
:: Missaka (adjective/noun) [from missa] 1. mixed, combined Jāt II 8 (phalika° rajata-pabbata mountain of silver mixed with crystal); Sammohavinodanī 16 (lokiya-lokuttara°); usually °— , like °āhāra mixed food Dhp II 101; °uppāda mixed portents, a main chapter of the art of prognosticating (cf. Bṛhat-Saṁhitā ch. 86: miśrakādhyāya) Miln 178; °bhatta = °āhāra Paramatthajotikā II 97; Mahābodhivaṁsa 27. 2. (masculine) an attendant, follower; feminine missikā Dhp 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 Jāt VI 278; Vism 424. 4. (plural missakā) a group of devas, mentioned at DN 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 Miln 126 (mayaṁ missayissāma); Peta Vatthu Commentary 191 (palāse sālīhi saddhiṁ). 2. to bring together in cohabitation, to couple Jāt V 154 (commentary: kilesena misseti), — past participle missita.
:: Missita [past participle of misseti] mixed, intermingled Snp 243; Jāt 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 DN I 54 (doṇa° adoṇa measure full [BD: measured to measure]); Snp 300 (bhāgaso m. measured in harmonious proportions, i.e. stately); Peta Vatthu I 1013 (the same); Jāt 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 Snp 707; -bhāṇin speaking measuredly, i.e. in moderation Dhp 227; Jāt 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 = as mapum; mith in Vedic Skt. is "to be opposed to each other," whereas in Vedic mithuna the notion of "pair" prevails. See also methuna] opposite, reciprocally, contrary Snp 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 DN II 76; Jāt 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 (Snp 185, 187); in meaning "friendship" at Jāt 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 Snp 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; AN I 222; Snp page 104; Peta Vatthu Commentary 28; cf. ñāti-mittā relatives and friends Peta Vatthu I 59; suhada° ("dear heart") DN 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 DN III 188; SN I 37. — Opposite sapatta enemy Peta Vatthu Commentary 13; amitta a sham friend or enemy Snp 561 (= paccatthika Paramatthajotikā II 455); DN III 185. pāpa-mitta bad friend Peta Vatthu Commentary 5. — For references. see e.g. Snp 58, 255, 296, 338; Dhp 78, 375.
-ābhirādhin one who pleases his friends Jāt IV 274 (= mittesu adubbhamāno commentary) -ddu [cf. Skt. mitra-druha] one who injures or betrays his friends SN I 225; Snp 244; Jāt IV 260; also in the following forms: °dubbha Peta Vatthu II 93 (same passage at Jāt IV 352; V 240; VI 310, 375); °dūbha Jāt IV 352; VI 310; °dūbhin [cf. Skt. °drohin] Jāt IV 257; V 97 (°kamma); VI 375; Dhp II 23; -paṭirūpaka a false friend, one pretending to be a friend DN 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) DN III 274; Vism 107.
:: Mitti (feminine) [a by-form of metti] friendship Jāt I 468 (= metti commentary).
:: Miyyati (and Mīyati) [corresponding to Vedic mriyate, from mṛ, via° *mīryate > miyyati. See marati] to die. (a) miyyati: Snp 804; Nettipakaraṇa 23. medium 3rd plural miyyare Snp 575; potential miyye Jāt VI 498; present participle miyyamāna MN III 246; Vism 49; future miyyissati MN III 246. (b) mīyati (influenced in form by jīyati and mīyati of mināti2): MN III 168 (jāyati jīyati mīyati); Jāt III 189; Dhp 21; potential mīyetha DN II 63. present participle mīyamāna SN 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; Skt. mīḍha = Latin mictus, past participle of mingo, to urinate. cf. Avesta maezaiti to urinate, mez urine; Greek ὀμιχεῖν and ὄμιχμα the same; as mīgan to uṛ; in Old High German mist and as 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 MN I 454 = III 236 (°sukhaṁ vile pleasure); AN III 241, 242; Thera 1152; Jāt II 11; VI 112; Vimāna Vatthu 5211 (with reference to the gūtha-Niraya); Peta Vatthu III 45 (= gūtha Peta Vatthu Commentary 194); Dhp II 53 (°ṁ khādituṁ).
-kāsu cesspool Pañca-g 23; -kūpa pit of excrement, cesspool Pañca-g 22.
:: Mīḷhakā (feminine) [from mīḷha; cf. BHS mīḍha-ghaṭa] cesspool SN 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. Skt. 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); Jāt 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 Dhp 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 Jāt VI 234.
:: Mocāpana (neuter) [from causative II mocāpeti] causing one's freedom, deliverance Jāt 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 Jāt III 33. 4. to discharge, fulfil: paṭiññaṁ one's promise Dhp I 93. 5. to unharness Dhp I 67. 6. to detach SN I 44. — causative II mocāpeti to cause to be freed, to give freedom, to let loose Vinaya IV 316 (opposite bandhāpeti).
:: Modaka [cf. Epic Skt. modaka in meaning 1] 1. A sort of sweetmeat SN I 148; AN I 130; III 76; Puggalapaññatti 32; Peta Vatthu Commentary 4. 2. receptacle for a letter, an envelope, wrapper or such like Jāt 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 Jāt 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 AN III 40; Snp 561; Peta Vatthu I 54; II 121, — past participle mudita (q.v.). For mohayamāna at Dhp I 275 the better reading is modayamāna rejoicing, a present participle medium.
:: Mogha (adjective) [the Vedic mogha for the later Skt. moha, which is the Pāḷi noun moha; from muh. BHS mohapuruṣa e.g. At Avadāna-śataka II 177; Mahāvastu III 440] empty, vain, useless, stupid, foolish DN I 187 (as opposed to sacca), 199; Snp 354; Dhp 260 (°jiṇṇa grown old in vain; commentary explains as tuccha-jiṇṇa Dhp III 388); Dhp I 110 (patthanā a futile wish); Peta Vatthu Commentary 194. — Opposite amogha SN I 232; Jāt VI 26; Dhp II 34 (°ṁ tassa jīvitaṁ: not in vain).
-purisa a stupid or dense fellow Vinaya IV 126, 144.
:: Moha [from muh, see muyhati; cf. Skt. moha and Vedic mogha] stupidity, dullness of mind and soul, delusion, bewilderment, infatuation DN III 146, 175, 182, 214, 270; Vinaya IV 144, 145; Snp 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 Vism 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 Iti 92; DN 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 DN 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) Snp 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 Snp 276; -pāruta covered or obstructed by delusion Peta Vatthu IV 334; -magga being on the road of infatuation Snp 347; -salla the sting of bewilderment Mahāniddesa 59.
:: Mohana (neuter) [from muh as causative formation] making dull or stupid, infatuation, enticement, allurement Snp 399, 772 (= mohanā vuccanti pañca kāmaguṇā Mahāniddesa 26). The Skt. meaning is also "sexual intercourse" (cf. Abhidh-r-m page 315), which may apply to the Snp passages Paramatthajotikā II 517 (on Snp 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 AN II 120; III 110; Jāt III 499.
:: Mohatta (neuter) [abstract from moha] infatuation, bewilderment AN 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 Snp 352; 3rd singular amohayi SN IV 158 = Iti 58 (maccu-rājan; vv.ll. asamohayi and asamohari); reading somewhat doubtful, cf. similar context Snp 1076 with "sabbesu dhammesu samūhatesu" (varia lectio samoha°). — 3rd singular (poetic) also amohayittha Snp 332 (mā vo pamatte viññāya maccurājā amohayittha vasānuge, cf. Snp editor page 58). — On mohayamāna Dhp 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. DN I 73 = MN I 276. 2. (figurative) release, deliverance, salvation Vibhaṅga 426 (jarā-maraṇa° from old age and death); Dhp 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) Jāt I 375. 4. it may (and probably ought to) be taken as adjective (= *mokṣya, gerund of causative of muc) at Snp 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 AN 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 Skt. prāñc = pra-añc.] tumbling, turning somersaults, an acrobatic feat; in list of forbidden amusements at DN 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. DB I 10 and Vinaya Texts II 184). The list re-occurs at Vinaya II 10 (°āya: f.! kīḷanti); III 180; MN I 266 and AN 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 as 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 Jāt I 441 for mukkhaka.
:: Mokkhati see under muñcati.
:: Moli (masculine and feminine) [cf. Epic Skt. mauli, from mūla] a chignon; crest, turban Jāt 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 Miln 128, 243, 348.
:: Momūha (adjective) [intensative-reduplicated formation from moha and muh] dull, silly, stupid, infatuated, bewildered (cf. Compendium 833) DN I 27; AN III 164f.; Snp 840, 841, 1120; Mahāniddesa 153 (= manda), 192; Cullaniddesa §521 (= avidvā etc.); Puggalapaññatti 65.
:: Momūhatta (neuter) [abstract from momūha] silliness, foolishness, bewilderment of the mind MN I 520; AN 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 Snp 540 (°patha = ñāṇa-patha Paramatthajotikā II 435), 718, 723; Mahāniddesa 57; Cullaniddesa §514 a (= ñāṇa and paññā); Thera 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 DN III 220; AN I 273; Mahāniddesa 57; Cullaniddesa §514 a (where also used as adjective: moneyyā dhammā properties of a perfect character). cf. also Snp 484, 698, 700f. On moneyya-kolāhala (forebodings of the highest wisdom) see the latter.
:: Mora [the contracted, regular Pāḷi form of Skt. mayūra, via *ma-ūra > mora. See also Geiger, Pāḷi Grammar §27 and Pischel, Prākrit Grammar §166. — Vedic only mayūrī feminine peahen] a peacock Jāt II 275 (°upasevin, see commentary on this passage); VI 218, 497; Peta Vatthu Commentary 142; Dhp I 394. a peacock's tail (sometimes used as a fan) is denoted in various terms in compounds, as mora-kalāpa Dhp 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. Skt. moraka "a kind of steel" BR.
:: Moragu [cf. (scientific) Skt. mayūraka] a tender grass (Achyranthes aspera) Vinaya I 196.
:: Morinī (feminine) [from mora] a peahen Miln 67.
:: Mosa (°—) (adjective/neuter) [the guṇa (combined) form of musā] belonging to an untruth, false; only in compounds -dhamma of a deceitful nature, false, AN V 84 (kāma); Snp 739, 757; and -vajja [from musā-vāda] false-speaking, lie, untruth SN I 169; Snp 819, 866, 943; Mahāniddesa 152, 265; Cullaniddesa §515; Vimāna Vatthu 126.
:: Mosalla (adjective) [from musala] worthy of being slain (with clubs), punishable AN 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 AN II 25; where motar and motabba correspond to sotar and sotabba and daṭṭhar and daṭṭhabba. The word does not occur in the similar passage MN 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°) Skt. 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; Jāt V 405 (°ketakā, dvandva); VI 269 (the same). 2. Name of anāga (serpent) king Vinaya I 3. 3. Name of a great lake Jāt VI 534, 535.
:: Mucchanā (feminine) [from mucchati 2] swelling or rising in tone, increase of sound Jāt 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; Skt. 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 Dhp 71; Dhp II 67. 2. to become infatuated DN III 43 (majjati + m.). 3. only in causative muccheti to make sound, to increase in tone Jāt II 249 (vīṇaṁ); III 188 (the same), — past participle mucchita.
:: Mucchā [from mūrch] 1. fainting, swoon Peta Vatthu Commentary 174. 2. infatuation AN II 10 (kāma°). Snp 328; Dhammasaṅgani 1059.
:: Mucchita [past participle of mucchati] 1. fainted, swooning, in a faint Jāt I 243; Dhp II 112; Peta Vatthu Commentary 62, 174, 258. 2. distraught, infatuated SN I 61, 204; AN I 274; DN III 46 (a°); Iti 92; Jāt 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. Skt. modayantī] a certain plant, perhaps Ptychotis ajowan Jāt VI 536.
:: Mudā (feminine) [from mud, see modati] joy, pleasure DN II 214 (varia lectio pamudā); Saddhammopāyana 306, 308.
:: Muddā (feminine) [cf. (late?) Skt. mudrā] 1. a seal, stamp, impression; — rāja° the royal seal Dhp I 21. Also with reference to the State Seal at Miln 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 MN I 85 = Cullaniddesa §199. Further at Miln 3, 59, 78f., 178. cf. BHS mudrā in same sense (e.g. at Divyāvadāna 3, 26, 58 in set lipyā, saṅkhyā, gaṇanā, m.). Buddhaghosa's explanation of muddā DN I 11 m. + gaṇanā (see Sumaṅgalavilāsinī I 95) as "hattha-muddā-gaṇanā" is doubtful; since at Miln 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 DB I 21 translates "counting on the fingers" (see DB 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 Jāt 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 Jāt III 528; cf. Vinaya V 163: na hatthavikāro kātabbo, na hattha-muddā dassetabbā;
-ādhikaraṇa the office of the keeper of the Privy Seal, Chancellorship Miln 281.
:: Muddha1 [past participle of muh, for the usual mūḷha, corresponds to Skt. mugdha. Not = mṛddha (of mṛdh to neglect) which in Pāḷi is maddhita: see pari°; nor = mṛdhra disdained] infatuated, bewildered, foolish Jāt V 436.
-dhātuka bewildered in one's nature, foolish(ly) Jāt IV 391 (varia lectio luddha°); Dhp 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 Snp 983, 1026, and muddhaṁ Snp 989; accusative muddhaṁ DN I 95; Snp 987f., 1004, 1025; Dhp 72 (= paññāy'etaṁ nāmaṁ Dhp II 73); and muddhānaṁ MN I 243; III 259 = SN IV 56; instrumental muddhanā Mahāvaṁsa 19, 30; locative muddhani Snp 689, 987; MN I 168; Vism 262; Mahāvaṁsa 36, 66, in meaning "on the top of (a mountain)": Vinaya I 5 (here spelled pabbata-muddhini) = SN I 137; Jāt IV 265 (Yugandhara°); Peta Vatthu II 961 (Naga° = Sineru° Peta Vatthu Commentary 138); Vism 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 Jāt V 92 (te s. phal°); Miln 157; Dhp 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 Snp 988f., 1004, 1025; -ādhipātin head-splitting (adjective) Snp 1026; -āra head (top) spoke Paramatthajotikā I 172; -āvasitta "head-anointed" a properly anointed or crowned king DN III 60f., 69; Puggalapaññatti 56; Miln 234; -pāta = °ādhipāta.
:: Muddhatā (feminine) [from muddha1] foolishness, stupidity, infatuation Jāt V 433 (varia lectio muṭhatā, muddatā).
:: Muddika (adjective/noun) [from muddā] one who practises muddā (i.e. knowledge of signs) DN I 51 (in list of occupations, combined with gaṇaka and translated DB I 68 by "accountant"; cf. Franke, Dīgha translation page 53, "Finger-rechner"?) Vinaya IV 8 (m., gaṇaka, lekhaka); SN IV 376 (gaṇaka, m., saṅkhāyaka).
:: Muddikā1 (feminine) [from muddā] a seal ring, signet-ring, finger-ring Jāt I 134; III 416; IV 439; Dhp 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; Jāt IV 498; V 467. — Similarly as at Dhp II 4 (muddikaṁ āharāpeti) muddikā is figurative used in meaning of "authority," command; in phrase muddikaṁ deti to give the order, to command Miln 379 (with reference to the captain of a ship).
:: Muddikā2 (feminine) [from mudu, cf. Skt. mṛdvīkā] a vine or bunch of grapes, grape, grape wine Vinaya I 246 (°pāna); Jāt IV 529; Dhp II 155.
:: Mudhā (adverb) [Classical Skt. 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 Snp 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 — BHS 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 DN I 251; SN V 118; AN I 196 etc. (see karuṇā). — cf. also Snp 73; DN III 50, 224, 248; Miln 332 (°saññā; + mettā°, karuṇā°); Vism 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 DN II 17 = III 143 (+ taluṇa); AN II 151 (pañcindriyāni mudūni, soft, blunt, weak: opposite tikkha); SN II 268 (°taluṇa-hatthapādā); Snp 447 (= muduka Paramatthajotikā II 393); Thera 460 (= loving); Peta Vatthu I 92; Vism 64; Peta Vatthu Commentary 46, 230. cf. mudutara SN V 201.
-indriya (mud°) weak, slow minded, of dull senses Papañcasūdanī II 179; Vism 87; -citta a tender heart Peta Vatthu Commentary 54; -cittatā kind (soft) heartedness Dhp I 234; -piṭṭhika having a soft (i.e. pliable) back Vinaya III 35; -bhūta supple, malleable DN 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 Dhp II 5.
:: Muduka (adjective) [from mudu] = mudu. 1. flexible, pliable, soft SN II 221 (saṅghāṭi); Vism 66 (giving in easily, compared with ukkaṭṭha and majjhima); Paramatthajotikā I 49 (°aṭṭhikāni soft bones); Mahāvaṁsa 25, 102 (sayana); bhūmi Miln 34. 2. soft, mild, gentle, kindly, tender-hearted Jāt V 83 (m. hadaya), 155; Miln 229 (cittaṁ m.); Paramatthajotikā II 84 (°jātika), 393; Dhp I 249 (citta); Peta Vatthu Commentary 243. 3. soft, weak, pampered, spoilt SN II 268 (of the Licchavi princes). — See also maddava, and cf. ati°.
:: Mudutā (feminine) [cf. Skt. mṛdutā; abstract from mudu. See also muditā] softness, impressibility, plasticity AN I 9; DN III 153 (translated "loveliness"); Dhammasaṅgani 44 (+ maddavatā); 1340 (the same); Vism 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 AN V 170 and cf. kalāya. — DN II 293; MN I 57 (+ māsa); SN I 150; Jāt I 274, 429; III 55; VI 355 (°māsā); Miln 267, 341; Paramatthajotikā II 283.
-sūpa bean-soup Vism 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 Miln and Paramatthajotikā I 236; °sūpatā and suppatā Vibhaṅga and Sammohavinodanī 338; supyatā Vism) pāribhaṭṭatā (°bhatyatā Vism.; °bhaṭṭakatā Miln; °bhaṭyatā and °bbhaṭṭatā Vibhaṅga). At Cullaniddesa §391 it is used to explain sāvajja-bhogin, at Vism 17 and Vibhaṅga 246 anācāra; at Vibhaṅga 352 lapanā; at Miln 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) Vism 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 Vism 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. Skt. mudgara] a club, hammer, mallet Jāt I 113; II 196, 382; V 47; VI 358; Miln 351; Vism 231; Dhp 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 Jāt 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 Snp 1138 (m. api); Dhp 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 Skt. 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; as mule snout, etc. Vedic mūka silent, dumb = Latin mutus = English mute] 1. the mouth Snp 608, 1022 (with reference to the long tongue, pahūta-jivha, of the Buddha or Mahāpurisa); Jāt II 7; Sumaṅgalavilāsinī I 287 (uttāna° clear mouthed, i.e. easy to understand, cf. DN I 116); Peta Vatthu Commentary 11, 12 (pūti°), 264 (mukhena). 2. the face Jāt VI 218 (uṇṇaja m.); Peta Vatthu Commentary 74, 75, 77; °ṁ karoti to make a face (i.e. grimace) Vism 343. — adho° face downward Vinaya II 78; opposite upari° (q.v.); assu° with tearful face Dhp 67; Peta Vatthu Commentary 39; see assu. — dum° (adjective) sad or unfriendly looking Jāt II 393; VI 343; scurrilous Jāt 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 AN I 257; Snp 686; Jāt VI 217; 574. ubhato-mukha having 2 openings MN I 57. sandhi° opening of the cleft Peta Vatthu Commentary 4. Hence: 4. cause, ways, means, reason, by way of Jāt III 55 by way of a gift (dāna-mukhe); IV 266 (bahūhi mukhehi). — apāya° cause of ruin or loss AN II 166; IV 283. 5. front part, front, top, in īsā° of the carriage pole SN I 224 = Jāt I 203. Hence: 6. the top of anything, front, head, best part; adjective topmost, foremost Snp 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 MN 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 Dhp 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 = Miln 370; Vimāna Vatthu 65; Dhp II 19; IV 28; -ja born in (or from) the mouth, i.e. a tooth Jāt VI 219; -tuṇḍa a beak Vimāna Vatthu 227 [cf. BHS mukhatuṇḍaka Divyāvadāna 387]; -dugga one whose mouth is a difficult road, i.e. one who uses his mouth (speech) badly Snp 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" Dhp 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 Jāt VI 350; -pūraka mouth-filling Vism 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 Jāt II 70, 448 (Text makkaṭiya); -vaṭṭi "opening-circumference," i.e. brim, edge, rim Dhp II 5 (of the Lohakumbhi Hell, cf. Jāt III 43 lohakumbha-mukhavaṭṭi); Dhp III 58 (of a gong); -vaṇṇa the features Peta Vatthu Commentary 122, 124; -vikāra contortion of the mouth Jāt II 448; -vikūṇa (= vikāra) grimace Paramatthajotikā II 30; -saṅkocana distortion or contraction of the mouth, as a sign of displeasure Dhp II 270; cf. mukha-saṅkoca Vism 26; -saññata controlling one's mouth (i.e. speech) Dhp 363, cf. Dhp IV 93.
:: Mukhara (adjective) [cf. Skt. mukhara; from mukha] garrulous, noisy, scurrilous SN I 203; V 269; AN I 70; III 199, 355; Thera 955; Snp 275; Jāt III 103; Dhp II 70 (ati°); Peta Vatthu Commentary 11. — opposite amukhara MN I 470; Thera 926; Puggalapaññatti 35; Miln 414.
:: Mukharatā (feminine) [from mukhara] talkativeness, garrulousness, noisiness Dhp II 70.
:: Mukka [past participle of muc, Skt. 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 MN III 61.
:: Mukkhaka at Jāt I 441 should be read as mokkhaka, meaning "first, principal, foremost"; cf. mokkha2.
:: Mukula [cf. Skt. 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 = Skt. mṛṇāla] the stalk of the lotus: muḷālī Vinaya I 215 (bhisa + m.); muḷāli Jāt VI 530 (= muḷālaka commentary); muḷālikā Vinaya I 215 (bhisa + m.); bhisa-muḷālaṁ (neuter) (collective compound) fibre and stalks Vinaya II 201 = SN II 269; IV 94; V 39; Vism 361; Sammohavinodanī 66. — muḷāli-puppha a lotus Thera 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 Skt. marmara: see Pāḷi mammara and cf. murumurā] crackling fire, hot ashes, burning chaff Jāt 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 Skt. medium manute, with inversion *munati and analogy formation after jānāti as munāti, may be in allusion to Skt. 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 Dhp 269 (yo munāti ubho loke munī tena pavuccati), which is explained at Dhp 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 Skt. 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. Snp 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); Dhp 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"); Miln 90 (munibhāva "munihood," meditation, self-denial, abrogation); Dhp 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 AN I 273 gives amuni as kāya-muni, vācā° and ceto° (under the 3 moneyyāni).
:: Muṇḍa (adjective) [cf. BHS muṇḍa] bald, shaven; a shaven, (bald-headed) ascetic, either a samaṇa, or a bhikkhu or (feminine) bhikkhunī SN I 175 (m. saṅghāṭi-pāruta); Vinaya IV 265 (feminine); Snp 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 Jāt 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 Dhp II 125.
:: Muṇḍaka = muṇḍa; cf. BHS muṇḍaka Divyāvadāna 13. — Snp page 80; Dhp 264 (= sīsa-muṇḍana-matta Dhp 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 Miln 90; cf. Jāt II 197 (pacceka Buddha-vesaṁ gaṇhitvā paṭisīsakaṁ paṭimuñcitvā), similarly Jāt V 49.
:: Muṇḍana (neuter) [from muṇḍa] shaving, tonsure Dhp 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 BHS has only causative II muṇḍāpayati, at Divyāvadāna 261. Should Dhatupāṭha 106 "muṇḍ = khaṇḍha" be the definition of muṇḍati? — At Jāt 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) MN I 515; Snp 249; Kathāvatthu I 95; Saddhammopāyana 374.
:: Muñcana and Muccana (neuter) [abstract from muc] 1. release, being freed, deliverance Jāt IV 478 (mucc°); °ākāra (muñc°) means of deliverance (dukkhato from ill) Dhp I 267; °kāla time of release (dukkhā from suffering) Dhp II 11 (mucc°, varia lectio muñc°). 2. letting loose, emitting, giving, bestowing Sammohavinodanī 249 (speaking, shouting out; Vism 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, as 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 Jāt I 375; IV 272; V 453; Vimāna Vatthu 6418; potential muñcetha Dhp 389; imperative muñca Dhp 348; present participle muñcanto Snp 791; preterit muñci Jāt V 289; Mahāvaṁsa 19, 44; plural muñciṁsu Jāt IV 142; gerund muñciya Mahāvaṁsa 25, 67; mutvā Jāt I 375; and muñcitvā ibid.; Peta Vatthu Commentary 43; infinitive muñcituṁ DN I 96. — causative II muñcāpeti DN I 148. B. passive. present muccati Snp 508; present participle muccanto Jāt I 118; imperative, singular muccassu Theri 2; plural muccatha Dhp II 92; potential muñceyya Peta Vatthu II 26; Peta Vatthu Commentary 104; Dhp 127; future muccissati Jāt I 434 (where also muñcissati in same sense); Dhp I 105; III 242; Peta Vatthu Commentary 53, 105; also mokkhasi Vinaya I 21 = SN I 111; plural mokkhanti Dhp 37; preterit mucci(ṁsu) SN III 132; IV 20; Jāt II 66; infinitive muccituṁ Thera 253; Dhp I 297. — causative moceti and mocāpeti (q.v.), — past participle mutta. II. Meanings. 1. to release, deliver (from = ablative), set free (opposite bandhati) Snp 508 (sujjhati, m., bajjhati); SN III 132 (cittāni mucciṁsu their hearts were cleansed), Theri 2 (muccassu); Dhp 127 (pāpakammā, quoted at Peta Vatthu Commentary 104); Peta Vatthu II 26; Peta Vatthu Commentary 53 (nirayūpapattito muccissati), 105; Dhp 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 Jāt IV 272 (saraṁ an arrow); Vism 313 (dhenu vacchakassa khīra-dhāraṁ m.); Mahāvaṁsa 25, 63 (phalakaṁ). 3. to let out of the yoke, to unharness, set free DN I 148 (satta usabhasatāni muñcāpeti); Peta Vatthu Commentary 43 (yoggāni muñcitvā). 4. to let go, emit, send forth (light) Jāt V 289 (obhāsaṁ muñci); Mahāvaṁsa 19, 44 (rasmiyo). 5. to send forth (sound); to utter, emit (words etc.) Jāt 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 Dhp 389: "na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo," where Dhp 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 Dhp 348 (muñca, viz. taṇhaṁ Dhp IV 63); Jāt 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 Dhp 71 muccati stands for mucchati (= Skt. mūrchati) to become stiff, coagulate, curdle; cf. Dhp II 67.
:: Muñja [Vedic muñja, cf. Zimmer, Altind. Leben 72] 1. A sort of grass (reed) Saccharum munja Roxb. Snp 440. °kesa having a dark mane (like m. grass) DN II 174. °pādukā slipper made of m. grass Dhp III 451; °maya made of m. grass Snp 28. — The reed itself is called isīkā (q.v.). 2. A sort of fish Jāt IV 70 (+ rohita, taken as dvandva by commentary); VI 278 (the same).
:: Muraja [cf. Epic. and Classical Skt. muraja, Prākrit murava: Pischel, Prākrit Grammar §254] 1. A small drum, tambourine Jāt 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 Jāt I 342; V 21 (of a Yakkhinī, eating a baby).
:: Murumurāpeti = murumurāyati Jāt II 127; III 134; V 196 (°etvā khādati).
:: Murumurāyati [denominative from murumurā] to munch, chew, bite up with a cracking sound Jāt 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. Jāt II 428 and see udukkhala) DN I 166 = Puggalapaññatti 55; Dhp II 131 (+ suppa). 2. A club AN II 241; Vimāna Vatthu 121. 3. a crowbar Jāt 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 Jāt 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. DN 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. — AN I 149 (opposite saccaṁ); Snp 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 DN I 4, 25; III 68f.; 92f., 106, 170, 195, 232, 269; MN I 414; Snp 129, 242 (cf. DN II 174); Dhp 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 DN I 138; III 15, 82; Dhp 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 DN I 19 (sati m.); Jāt V 369 (the same); Snp 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) MN I 3; Snp 714 (= phusanarahaṁ Paramatthajotikā II 498), 812; Jāt 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) SN I 186 (Kindred Sayings I 237 note); IV 73; Thera 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). — DN III 232; Snp 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) Jāt 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 Snp 864; Mahāniddesa 205 (on Snp 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 Snp 539; as mutīmā at Snp 61, 321, 385; plural 881; Jāt 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 DN I 79; Vinaya I 15; SN II 266f. (a famous mythological drum, called Ānaka; same also at Jāt II 344); Jāt IV 395 (bheri + m.); Paramatthajotikā I 49. Spelling mudiṅga at SN II 266; Jāt IV 395; Vism 250; Sammohavinodanī 232; Vimāna Vatthu 210 (varia lectio mutiṅga), 340 (the same).
-sadda sound of the drum Jāt 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 MN I 57 (vv.ll. putoḷi, mūṭolī) = III 90 (mūtoḷī) = DN II 293 (Text mutoli, varia lectio muṭoli; gloss pūtolī). The DB 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 BHS 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 BHS moṭa (muṭa) remains to be elucidated. The same meaning "provision-bag" fits at Vism 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; Skt. mukta] 1. released, set free, freed; as —° free from Snp 687 (abbhā° free from the stain of a cloud); Dhp 172 (the same), 382 (the same). — Dhp 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.) AN III 50 (catta + m.). cf. vi°. 3. unsystematised. Compendium 9, 137 (vīthi°).
-ācāra of loose habits DN 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 Snp 1146 (= saddhādhimutta Cullaniddesa §512); -sirā (plural) with loose (i.e. confused) heads Paramatthajotikā I 120 = Vism 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 (= Skt. 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 Vism 264, 362; Sammohavinodanī 68, 225, 248f.) = MN III 90 = DN 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; SN III 85; AN II 33; Snp 835; Mahāniddesa 181; Jāt VI 111; Vism 259, 305, 342, 418 (origin of); -gata what has become urine as 247 (gūtha° + m.); -vatthi the bladder Vism 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 Jāt V 480.
:: Muttā (feminine) [cf. Skt. 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 Jāt I 383; VI 489; Dhp I 85; Paramatthajotikā II 78 (simile); Vism 312; -jāla a string (net) of pearls Jāt 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. Skt. mukti] release, freedom, emancipation Snp 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 Miln 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, DN III 213; AN V 149; Puggalapaññatti 21; Dhammasaṅgani 1349 (where read: yā asati ananussati ... adhāraṇatā pilāpanatā sammussanatā); Vibhaṅga 360, 373; Vism 21; Dhp IV 85; and °sati(n) (adjective) "forgetful in mindfullness," i.e. forgetful, careless, bewildered [cf. BHS amuṣitasmṛti Lalitavistara 562, to all appearance (wrongly) derived from Pāḷi musati to rob, muṣ, muṣṇāti] DN III 252, 282; SN I 61 (+ asampajāna); Puggalapaññatti 21, 35 (neither passage explained in Pp-a!); Jāt III 488; Sammohavinodanī 275. As °satika at Miln 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 Jāt VI 331. — muṭṭhiṁ akāsi he made a fist (as sign) Jāt VI 364. As —° often meaning "handful." °ācariya-muṭṭhi close-fistedness in teaching, keeping things back from the pupil DN II 100; SN V 153; Jāt II 221, 250; Vimāna Vatthu 138; Paramatthajotikā II 180, 368. kuṇḍaka° handful of rice powder Vimāna Vatthu 5; Dhp I 425. taṇḍula° handful of rice Peta Vatthu Commentary 131. tila° the same of tila seeds Jāt II 278. paṁsu° the same of soil Jāt VI 405. ritta° an empty fist Paramatthajotikā II 306 = Dhp IV 38 (°sadisa alluding to ignorance).
-yuddha fist-fight, boxing DN I 6; -sammuñjanī "fistbroom" a short broom Dhp II 184 [BD]: muṭṭhī katvā gaṇhāti: grab; -sammuñjanī whisk-broom
:: Muṭṭhika [from muṭṭhi] 1. A fist-fighter, wrestler, boxer Vinaya II 105 (malla°); Jāt IV 81 (proper name); VI 277; Vism 31 (+ malla). 2. A sort of hammer Jāt 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. Miln 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); Snp 713; Dhp 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 AN II 200 = MN I 233; Dhp I 270; IV 200 (opposite patti); Vism 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; Snp 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; Miln 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 DN III 214, 275; AN I 201; 203; Vibhaṅga 106f., 169, 361; Yamaka I 1; Vism 454; cf. Cullaniddesa §517; Sammohavinodanī 382. 4. origin, source, foundation, root (figurative) Vinaya I 231 = DN II 91 (dukkhassa); Vinaya II 304; Snp 916, 968 (cf. Mahāniddesa 344, 490); Thera 1027 (brahmacariyassa); Dhp 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 SN 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. BHS mūlaṁ kramataś ca the same Divyāvadāna 491). 6. "substance," foundation, i.e. worth, money, capital, price, remuneration Miln 334 (kamma°); Dhp I 270 (?); Peta Vatthu Commentary 273; Mahāvaṁsa 27, 23. amūla unpaid Mahāvaṁsa 30, 17 (kamma labour).
-iṇa° borrowed capital DN I 71; -kanda eatable tuber Dhp III 130; IV 78 (mūlaka°). See also kanda; -kammaṭṭhāna fundamental k. or k. of causes Paramatthajotikā II 54; -ghacca radically extirpated Dhp 250, 263; -ṭṭha one who is the cause of something, an instigator Vinaya III 75; -dassāvin knowing the cause or reason Snp 1043, cf. Cullaniddesa §517; -phala (eatable) fruit, consisting of roots; roots as fruit Snp 239; -bandhana fundamental bond (?) or set of causes (?) Snp 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); Dhp 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) Jāt IV 88, 491; Dhp IV 78. — See also pulaka.
:: Mūlika (adjective/noun) [from mūla] 1. (masculine) root-vendor Miln 331. 2. (adjective —°) belonging to the feet (pāda°), a footman, lackey Jāt 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°) DN I 85 °ssa maggaṁ ācikkhati); Peta Vatthu IV 148 (the same with pāvadati); Peta Vatthu Commentary 112 (magga°). 2. confused, infatuated, blinded, erring, foolish DN 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 Jāt I 407 = Dhp IV 192; Miln 169; Sammohavinodanī 96; -rūpa foolish Dhp 268; Dhp III 395.
:: Mūsika (masculine) and Mūsikā (feminine) [Vedic mūṣikā, from mūṣ] a mouse DN II 107 = Puggalapaññatti 43 (feminine); Vism 109 (masculine), 252 = Paramatthajotikā I 46 (masculine); Mahāvaṁsa 5, 30 (masculine); Sammohavinodanī 235.
-cchinna (auguries from the marks on cloth (gnawed by mice) DN I 9 (mūsikā°; Sumaṅgalavilāsinī I 92 mūsika° = undurakhāyitaṁ; cf. DB I 17); -darī a mouse-hole Jāt 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 Jāt IV 188 (mūsika°); -vijjā mouse craft DN 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 SN 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 Skt. 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) Jāt V 339 (commentary ettha na-kāro upamāne). Also as naṁ (cf. cana > canaṁ) Vinaya II 81, 186 (kathaṁ naṁ = kathaṁ nu); Jāt II 416; V 302; VI 213 (commentary page 216: ettha eko na-karo pucchanattho hoti); Thera 1204; Miln 177. Perhaps at Snp 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; Skt. na ca = Latin neque = Gothic nih. Also Skt. 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, Jāt IV 3), nayidha (It 36, 37), nayimaṁ (It 15) etc. As double negation implying emphatic affirmation: na kiñci na all, everything Jāt I 295. 2. In disjunctive clauses: na ... na neither ... nor, so ... or not so. In question: karoti na karoti ("or not") Jāt II 133. cf. mā in same use. Often with added pi (Api) in second part: na ... nāpi neither ... nor ("not ... but also not") SN II 65; MN 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 Jāt III 55; or not Paramatthajotikā I 219; n'eva ... na neither ... nor DN I 33, 35; MN I 486; AN V 193; Jāt I 207, 279; Vinaya II 185; Dhp I 328; II 65; Sumaṅgalavilāsinī I 186, 188; n'eva-na pana the same DN I 24; na kho not indeed Jāt II 134; na ca but not (= this rather than that) Jāt 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 Snp 224; na hi [cf. Greek ούχί not at all; ναιχι certainly] certainly not Dhp 5, 184; Snp 666; Khuddakapāṭha VII 6; na hi jātu the same Snp 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. Snp 139, 201, 385, 418, 980, 1076; Iti 32; Dhp 42, 230; Jāt I 152, 172, 222; III 281; Paramatthajotikā I 220; Dhp I 181; III 173; Peta Vatthu Commentary 3, 68, 73. — accusative plural ne them Iti 110 (varia lectio te);Snp223 (= te manusse Paramatthajotikā I 169); Jāt II 417; III 204; V 458; Dhp I 8, 13, 61, 101, 390; Vimāna Vatthu 299. — genitive dative plural nesaṁ DN I 175, 191; Iti 63; Jāt I 153; Dhp 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, as nifol (darkness), Old High German nebul. See also abbha] mist, vapour, clouds, sky AN I 242; II 50 (nabhā), III 240, Snp 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: AN I 261; DN III 183; Jāt I 61, 207; Sumaṅgalavilāsinī I 77; Peta Vatthu Commentary 231. — nacca-gīta: Jāt I 61; Peta Vatthu IV 72; Dhp III 129; Vimāna Vatthu 131, 135. — nacca-gīta-vādita (+ visūkadassana): Vinaya I 83; DN 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 Miln 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; Jāt I 292; Vimāna Vatthu 501 (= naṭati Vimāna Vatthu 210); 6421. Past participle naccento DN I 135; future naccissati Vinaya II 12; preterit nacci Jāt III 127; infinitive naccituṁ Jāt I 207. — causative naccāpeti to make play Vism 305 (so read for nacch°).
:: Nacira (adjective) [Sanskrit nacira = na + cira] not of long duration, short Snp 694; genative nacirass'eva after a short time, shortly Snp page 16; Jāt IV 2, 392; Miln 250.
:: Nadana (neuter) [cf. Skt. nadanu] roaring Jāt 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) Snp 552 (sīha), 684 (the same), 1015; Jāt I 50, 150; II 110; preterit nadi Jāt III 55 and anādisuṁ Jāt IV 349. Causative nadāpeti to make roar Jāt II 244. See also nadī and nāda, and cf. onadati.
:: Naddha [Sanskrit naddha past participle of nah, see nayhati] tied, bound, fastened, put on Jāt I 175 (rathavarattaṁ); Buddhavaṁsa I 31 (camma°, of a drum); Mahāvaṁsa 7, 16 (°pañcāyudha); Miln 117 (yuga°); as 131. cf. onaddha, vi°, san°.
:: Nadita (neuter) [cf. Skt. nādita, past participle of causative nadayati] roar, noise Jāt 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." — DN I 244 (aciravatī nadī); SN II 32, 118, 135; V 390; AN I 33, 136, 243 (mahā°); II 55, 140 (mahā°); III 52; IV 101 (m°), 137; Snp 425, 433, 568, 720; Dhp 251; Jāt I 296; II 102; III 51; 91 (kebukā); V 269 (vetaraṇī°); VI 518 (ketu-matī); Peta Vatthu IV 354; Vism 468 (sīghasotā); Peta Vatthu Commentary 256 (m°); Saddhammopāyana 21, 194, 574. — genitive singular nadiyā Jāt I 278; Iti 113; instrumental nadiyā Jāt I 278; Peta Vatthu Commentary 46; plural nominative nadiyo Miln 114 (na tā n. dhuva-salilā), najjo Peta Vatthu Commentary 29 (mahā°); and najjāyo Jāt VI 278; genative nadīnaṁ Vinaya I 246 = Snp 569 (n. sāgaro mukhaṁ). — kunnadī a small river SN I 109; II 32, 118; V 47, 63; AN 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 Jāt I 278; -dugga a difficult ford in a river SN II 198; -vidugga = °dugga AN 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, as naca "boat = tree"; semantically mountain = trees, i.e. forest] mountain SN I 195 = Cullaniddesa §136 a (nagassa passe āsīna, of the Buddha); Snp 180 (= devapabbata royal mountain Paramatthajotikā II 216; or should it mean "forest"?); Thera 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); Miln 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 Jāt I 3, 168, 202; Dhp I 280 etc.; cf. yakkha° Jāt II 127. — Vinaya I 277, 342, 344; II 155, 184; DN II 7; SN II 105f.; IV 194 (kāyassa adhivacanaṁ); V 160; AN I 168, 178; IV 106f. (paccantima); V 194 (the same) Dhp 150 (aṭṭhīnaṁ); Snp 414, 1013 (Bhoga°); Jāt I 3, 50 (Kapila vatthu°); II 5; III 188; VI 368 etc.; past participle 56; Dhp 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 DN I 105, cf. Sumaṅgalavilāsinī I 274; -ūpama like a citadel (of citta) Dhp 40, cf. Dhp I 317 and Nagaropama Sūtra Divyāvadāna 340; -kathā town-gossip DN I 7; -guttika superintendent of the city police Jāt III 30, 436; IV 279; Miln 345 (dhammanagare n-g.), Dhp IV 55. cf. Kern, Toevoegselen page 167; -vara the noble town (of Rājagaha) Vimāna Vatthu 166, cf. Vimāna Vatthu 82; -vīthi a city street Jāt II 416; -sobhinī the city belle, a town courtesan Jāt II 367 (°anā); III 435 (Sulasā), 475 (°anī); Dhp I 174; II 201; Peta Vatthu Commentary 4 (Sulasā); Miln 350.
:: Nagaraka (neuter) a small city DN I 146 = 169, quoted Jāt I 391.
:: Nagga (adjective) [Vedic nagna = Latin nudus (from °nogṷedhos) Gothic naqaps = Old High German naccot, as nacod = naked; Old-Irish nocht; perhaps Greek γυμνός] naked, nude Vinaya II 121; Jāt I 307; Peta Vatthu I 61 (= niccola Peta Vatthu Commentary 32); II 15; 81; Peta Vatthu Commentary 68, 106.
-cariyā going naked Dhp 141; Dhp III 78; cf. Skt. nagnacaryā Divyāvadāna 339; -bhogga one whose goods are nakedness, an ascetic Jāt 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; SN IV 300; Snp 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; SN I 183; V 390 (figurative); Jāt I 265; Peta Vatthu Commentary 50; Vism 27.
-kāla bathing time Peta Vatthu Commentary 46; -koṭṭhaka bathroom Dhp III 88; -garuka fond of bathing Vinaya I 196; -cuṇṇa bath powder (cf. nahāniya°) Dhp I 398; -tittha a shallow place for bathing Dhp 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 DN I 74; AN III 25; Sumaṅgalavilāsinī I 157 (= ye nahāpenti); Peta Vatthu Commentary 127 (= kappaka).
:: Nahāpana (neuter) bathing, washing (transitive) DN I 7, 12; AN I 62, 132; II 70; IV 54; Iti 111 (ucchādana + n.); Vimāna Vatthu 305 (udakadāna + n.).
:: Nahāpeti [Sanskrit snāpayati, causative of nahāyati] to wash, to give a bath, bathe Jāt 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); DN I 225; Jāt 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); as sinu (= sinew); Old High German senawa; Gothic nepla = as naedl (= needle); Old-Irish snātha (thread); Old High German snuor (cord) = as 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; Jāt III 84). See also definition in detail at Paramatthajotikā II 246f. and Paramatthajotikā I 47. Vinaya I 25 (nh°); MN I 429 (used for bow strings); AN I 50; III 324; IV 47f. (°daddula), 129; Khuddakapāṭha 111.; Snp 194 (aṭṭhi°) Cullaniddesa §97 (nh°); Dhp 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; Jāt I 266; Dhp 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 MN I 280; AN IV 144; Dhp 422 (explained at Dhp IV 232 with reference to perfection in the Buddha's teaching: catusacca Buddhatāya Buddha); cf. Snp 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 Skt. 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 alustrative period) Vinaya II 280; Jāt 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 (Jāt I 50; VI 367; Peta Vatthu Commentary 42) and nahātvā (Jāt I 265; III 277; Dhp 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 Snp 677; Jāt I 25, 83; Peta Vatthu IV 17; Dhp 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 Jāt VI 528, 538.
:: Nakha [Vedic nakha, cf. Skt. 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; Snp 610 (na aṅgulīhi nakhehi vā); Jāt V 489 (pañcanakhā sattā five-nailed or °toed beings); Khuddakapāṭha II = Miln 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 Jāt 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 Skt. 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°) Jāt I 50 and Uttarāsāḷha Jāt 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 Jāt 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 Jāt I 250; n. ghuṭṭhaṁ Jāt I 50, 433; saṅghuṭṭhaṁ Peta Vatthu Commentary 73; ghositaṁ Vimāna Vatthu 31; kīḷati to celebrate a (nakkhatta-) festival Jāt I 50, 250; Vimāna Vatthu 63; Dhp I 393 (cf. °kīḷā below). na ositaṁ the festival at an end Jāt I 433. — nakkhatta (singular) a constellation Snp 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) Theri 143; Vinaya I 246 = Snp 569 (but cf. explanation at Paramatthajotikā II 456: candayogavasena "ajja Kattikā, ajja Rohiṇī" ti paññāṇato āloka-kāraṇato sommabhāvato ca nakkhattānaṁ mukhaṁ cando ti vutto); DN 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; AN IV 86; Theri 143 (nakkhattāni na massantā bālā).
-kīḷana = kīḷā Dhp III 461; -kīḷā the celebration of a festival, making merry, taking a holiday Jāt 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?) DN I 10 (explained at Sumaṅgalavilāsinī I 95 as nakkhattasa aṅgārakādi-gahasamāyoga); -patha "the course of the stars," i.e. the nocturnal sky Dhp 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) Dhp I 166; -mālā a garland of stars Vimāna Vatthu 167; -yoga a conjunction of the planets, a constellation in its meaning for the horoscope Jāt I 82 253; Dhp I 174 (+ tithi-karaṇa); °ṁ oloketi to set the horoscope Dhp I 166, °ṁ uggaṇhāti the same Peta Vatthu III 54; -rājā the king of the nakkhattas (i.e. the moon) Jāt III 348.
:: Nakula [Vedic nakula, cf. nakra crocodile] a mungoose, viverra ichneumon AN V 289f.; Jāt II 53; VI 538; Miln 118, 394.
:: Nala and Naḷa [Vedic naḍa and Skt. naḷa, with dialect ḍ (ḷ)] a species of reed; reed in general Vinaya IV 35; AN II 73; Dhp 337; Cullaniddesa §680 II; Jāt I 223; IV 141, 396 (n. va chinno); Peta Vatthu I 116 (the same); Dhp III 156; IV 43. See also nāḷa, nāḷī and nāḷikā.
-āgāra a house built of reeds SN I 156; IV 185 (+ tiṇāgāra); AN I 101 (+ tiṇāgāra); Cullaniddesa §40 DN (the same), Miln 245; cf. Avadāna-śataka Index II 228 (naḍāgāra); -aggi a fire of reeds Jāt VI 100 (°vaṇṇaṁ pabbataṁ); -kalāpī a bundle of r. SN II 114; -kāra a worker in reeds, basket-maker; DN I 51 (+ pesakāra and kumbhakāra); Jāt V 291; Therīgāthā Commentary 28; Peta Vatthu Commentary 175 (+ vilīvakāra); Dhp I 177; -daṇḍaka a shaft of r. Jāt I 170; -maya made of r. Vinaya II 115; -vana a thicket of reeds Jāt IV 140; Miln 342; -sannibha reed-coloured Jāt VI 537 (commentary: naḷa-puppha-vaṇṇa rukkha-sunakha); -setu a bridge of reeds Snp 4.
:: Nalāṭa (neuter) [Vedic lalāṭa = rarāṭa; on n > l cf. naṅgala] the forehead SN I 118; Jāt III 393; IV 417 (nalāṭena maccuṁ ādāya: by his forelock); Vism 185; Dhp I 253.
-anta the side of the forehead Jāt VI 331; -maṇḍala the round of the feminine DN I 106; Snp 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 Jāt IV 90; Vism 84, 17.
:: Naḷapin a water-animal Jāt 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); Vism 528.
:: Namanā (feminine) [abstract to namati, cf. Skt. namana neuter] bent, application, industry Vibhaṅga 352.
:: Namassana (neuter) (?) veneration Jāt I 1.
:: Namassati [Vedic namasyati, denominative from namo] to pay honour to, to venerate, honour, do homage to (often with pañjalika and añjaliṁ katvā) Snp 236, 485, 598, 1058, 1063; Cullaniddesa §334; Jāt III 83; Peta Vatthu II 1220; Paramatthajotikā I 196; potential namasseyya Iti 110; Dhp 392, 1st plural namassemu Snp 995; present participle namassaṁ Snp 334, 934; namassanto Paramatthajotikā II 565, and (usually) namassamāna Snp 192, 1142; Mahāniddesa 400; Jāt II 73; Vimāna Vatthu 7. — preterit namassiṁsu Snp 287. — gerund namassitvā Jāt I 1. — gerundive (as adjective) namassaniya (venerable), Miln 278.
:: Namassiyā (namassā) (feminine) [Sanskrit namasyā] worship, veneration Miln 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 SN I 137 (cittaṁ); Snp 806; Jāt I 61 (preterit nami, cittaṁ). — causative nameti (not nāmeti, Fausbøll to Snp 1143 nāmenti, which is to be corrected to nāpenti) to bend, to wield Dhp 80 = 145 (namayati). As nāmeti at Jāt VI 349. Past participle namita (q.v.).
:: Namita [past participle nameti] bent on, disposed to (—°), able or capable of Jāt III 392 (pabbajjāya-namita-citta); Miln 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) Snp 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 Jāt 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 Jāt IV 396 (+ khiḍḍā), either as adjective or feminine abstract pleasure, rejoicing (= abhindandanā commentary).
:: Nandanā (feminine) [Sanskrit nandanā] rejoicing, delight, pleasure SN I 6 = Snp 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) SN I 110; AN IV 94f.; Snp 33; Dhp 18. — causative nandeti to please, to do a favour Jāt IV 107 (nandaya = tosehi commentary); Peta Vatthu Commentary 139 (= toseti). — present participle nandayanto Jāt 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 Jāt I 175 (rathassa cammañ ca nandiñ ca); Snp 622 = Dhp 398 (+ varatta); Paramatthajotikā II 400; Dhp I 44, IV 160.
:: Nandi1 and (frequent) Nandī (feminine) [Sanskrit nandi, but cf. BHS nandī Divyāvadāna 37] 1. joy, enjoyment, pleasure, delight in (with locative) SN I 16, 39, 54; II 101f. (āhāre); III 14 (= upādāna); IV 36f.; AN II 10 (kāma°, bhava°, diṭṭhi°), III 246; IV 423f. (dhamma°); Snp 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 Miln 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) Jāt III 144 = VI 24; -kkhaya the destruction of (finding) delight SN III 51; -(ṁ)jaha giving up or abandoning joy Snp 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 Dhp IV 192 = Paramatthajotikā II 469) SN I 2, 53; Snp 175, 637 = Dhp 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 SN II 227; III 51; IV 142, 174, 180; MN 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; SN III 158; V 425f.; Paṭisambhidāmagga II 137; Nettipakaraṇa 72; -saṁyojana the fetter of finding delight in anything Snp 1109, 1115; Cullaniddesa §332; -samudaya the rise or origin of delight MN III 267.
:: Nandi2 = nandhi.
:: Nandin (adjective) [Sanskrit nandin] finding or giving delight, delighting in, pleasurable, gladdening SN II 53 (vedanā); AN II 59, 61; Iti 112.
:: Nanikāma (adjective) [na + nikāma = anikāma] disagreeable, unpleasant Dhp 309 (°seyyā an uncomfortable bed).
:: Nantaka (neuter) [a contamination of namataka (Kern, Toevoegselen page 169), maybe Skt. naktaka "cover for nakedness" (Trenckner, "Notes" 811), unless it be non-Aryan] a shred, rag, worn-out cloth, usually explained by jiṇṇa pilotika (Jāt III 22) or khaṇḍabhūtā pilotikā (Peta Vatthu Commentary (= Paramatthadīpanī IV) 185) or pilotika only (Vimāna Vatthu 311). — SN V 342; AN III 187; IV 376 (°vāsin as varia lectio; text has nantikavāsin); Vimāna Vatthu 807 (anantaka); Peta Vatthu III 214; Jāt 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 AN V 194 (Andersen A Pāḷi Reader 91). 2. particle of interrogation (= Latin nonne) "is it not" (cf. na2): Jāt I 151; III 393; Dhp 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 SN I 115; III 155; AN III 64; Snp 77 (yuga° yoke and plough); Snp page 13; Jāt I 57; Theri 441 (= sīra Therīgāthā Commentary 270); Paramatthajotikā II 146; Vimāna Vatthu 63, 65; Peta Vatthu Commentary 133 (dun° hard to plough); Dhp I 223 (aya°); III 67 (the same).
-īsā the beam of a plough SN I 104 (of an elephant's trunk); -kaṭṭhakaraṇa ploughing SN V 146 = Jāt II 59; -phāla [modern Indian phār] ploughshare (to be understood as dvandva) Dhp I 395.
:: Naṅgalin (adjective/noun) having or using a plough, ploughman, in mukha° "using the mouth as plough" Thera 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 Thera 113 = 601 (go°).
:: Naṅguṭṭha (neuter) [dialect for *naṅgūlya > *naṅguḷhya?] = naṅgula AN II 245; Jāt I 194 (of a bull); II 19 (of an elephant); III 16 (sūci°), 480 (panther); IV 256 (of a deer); Dhp I 275 (of a fish); II 64.
:: Napuṁsaka (adjective) [Vedic napuṁsaka = na + puṁs "not male"] of no sex; literally Vism 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 Snp 776, 1082; Peta Vatthu I 1112). — AN I 130; II 5; III 53; Snp 39, 96, 116, 329, 591, 676, 865 etc.; Dhp 47, 48, 262, 309, 341; Jāt 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 = Dhp 125.
-ādhama vilest of men Snp 246; -āsabha "man bull," i.e. lord of men Snp 684, 996; -inda "man lord," i.e. king Snp 836; Jāt I 151; -uttama best of men (epithet of the Buddha) SN I 23; DN III 147; Snp 1021; -deva god-man or man-god (plural) gods, also epithet of the Buddha "king of men" SN 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 (?) Thera 736 (naravīrakata "by human skill and wit" Mrs. Rhys Davids); -sīha lion of men Jāt I 89.
:: Narada (neuter) [Sanskrit nalada, Greek νάρδος, of Semitic origin, cf. Hebrew nīrd] nard, ointment Jāt VI 537.
:: Naraka [Sanskrit naraka; etymology doubtful, problematic whether to Greek νέρτερος (= inferus), as nord = north as region of the underworld] 1. A pit DN I 234; Thera 869; Jāt 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) SN I 209; Snp 706; Peta Vatthu Commentary 52; Saddhammopāyana 492 (saṁsāraghora°), 612.
-aṅgāra the ashes of Hell Saddhammopāyana 32.
:: Nassana (neuter) [cf. Skt. naśana] disappearance, loss, destruction AN 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 Snp 666 (na hi nassati kassaci kammaṁ); Iti 90; Jāt I 81, 116, 150; preterit nassaṁ (prohibitive.) Snp 1120, plural anassāma MN I 177; preterit nassi AN III 54 (mā nassi prohibitive.); Jāt IV 137 (cakkhūni °iṁsu: the eyes failed); future nassissati Jāt I 5; conditional nassissa Jāt II 112. — causative nāseti (q.v.). See also pa°.
:: Nata [Sanskrit nata, past participle of namati, q.v.] bent (on) SN I 186 (a°); Snp 1143; Cullaniddesa §327.
:: Nati (feminine) [Sanskrit nati of nam] bending, bent, inclination SN II 67; IV 59; MN I 115.
:: Natta (neuter) [Sanskrit nakta, see nakkhatta] night, accusative nattaṁ by night, in nattam-ahaṁ by day and by night Snp 1070 (varia lectio and Cullaniddesa rattamahaṁ).
:: Nattar [Sanskrit naptṛ, analogy-formation after māt° etc. from Vedic napāt; cf. Latin nepos; as nefa = English nephew; Old High German nevo] grandson Jāt 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 Dhp III 324.
:: Natthika (adjective/noun) [Sanskrit nāstika] one who professes the motto of "n'atthi," a sceptic, niḥlist SN I 96; usually in compounds -diṭṭhi scepticism, niḥlistic view, heresy Snp 243 (= micchā-ditthi commentary); Vimāna Vatthu 342; Peta Vatthu Commentary 244; -vāda one who professes a niḥlistic doctrine SN III 73; MN I 403; AN II 31; Peta Vatthu Commentary 215 (+ micchā-diṭṭhika).
:: Natthitā (feminine) [Sanskrit nāstitā, from n'atthi] niḥlism SN II 17; Jāt V 110.
:: Natthu [cf. Skt. nas feminine and nasta, see etymology under nāsā] 1. the nose Jāt 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) DN I 12; Vinaya I 204; MN I 511; Dhp 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; SN IV 306f.; Dhp IV 60 (°dhītā), 65 (°karaka), 224 (°kīḷā); Miln 359 (°naccaka); Saddhammopāyana 380. — cf. naṭaka and nāṭaka.
:: Naṭaka [Sanskrit naṭaka] = naṭa Vinaya IV 285; Miln 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 AN II 249; Jāt I 74; 267.
:: Naṭṭhana (neuter) [derived from naṭṭha] destruction Miln 180, 237.
:: Naṭṭhāyika [cf. Skt. naṣṭhārtha, i.e. naṣṭha + artha] bankrupt Miln 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 (Snp 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) Jāt I 58; nava-hiraññakoṭīhi (with nine koṭis of gold) Vimāna Vatthu 188; nava yojana Dhp 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 MN I 133; AN II 103, 178; III 86f., 177f.; past participle 43; Miln 344; Dīpavaṁsa IV 15; Peta Vatthu Commentary 2. cf. chaḷaṅga. — nava sattāvāsā "nine abodes of beings" Khuddakapāṭha IV (in exemplifying No. nine), viz. (see DN III 263 = Paramatthajotikā I 86, 87 cf. also AN 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 (Snp 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 Skt. 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. Snp 28, 235 (opposite purāṇaṁ), 944 (the same), 913 (opposite pubba); Peta Vatthu I 92 (of clothes = costly); Jāt IV 201 (opposite purāṇa); Miln 132 (salila fresh water). 2. young, unexperienced, newly initiated; a novice Vinaya I 47 (navā bhikkhū the younger bhs., opposite therā); SN I 9 (+ acira-pabbajita); II 218; Snp page 93 (Gotamo navo pabbajjāya "a novice in the wanderer's life"); Dhp I 92 (bhikkhu).
-kamma building new, making repairs, "doing up," mending Vinaya II 119, 159; III 81; Jāt 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 Jāt II 433 (varia lectio °sappi).
:: Navaka (adjective/noun) [Sanskrit navaka] young; a young man, a newly ordained bhikkhu (opposite Thera), novice (cf. Divyāvadāna 404) Jāt I 33 (saṅgha°); Peta Vatthu Commentary 76 (the same). — Frequently in comparative navakatara a younger one, or the youngest (opposite Theratara) DN II 154; Jāt I 218; Miln 24.
:: Navama ￼ (ordinal number) [Sanskrit navama = Old-Irish nomad; cf. Latin nonus; Greek ἔνατος, Gothic niunda with different superlative suffixes] the ninth Snp 109; feminine °ī Vimāna Vatthu 72.
:: Navanīta (neuter) and nonīta [cf. Vedic navanīta] fresh butter Vinaya I 244 (cf. gorasa); DN I 201; MN III 141; Peta Vatthu III 55 (nonīta); past participle 69, 70; Miln 41, Dhammasaṅgani 646, 740; Dhp I 417; Peta Vatthu Commentary 199.
:: Naviya (adjective) [Sanskrit navya, either gerund of navate to praise; or = nava2, q.v.] praiseworthy Miln 389.
:: Navuti ￼ (numeral) [Vedic navati] number ninety Vimāna Vatthu 345 and in combination eka° 91 DN II 2 (i.e. 92 minus 1; in expression eka-navuto kappo, varia lectio eka-navuti kappe); dvā° ninety-two (see dvi AN II and B III); Peta Vatthu Commentary 19, 21; aṭṭhā° ninety-eight; Snp 311 (diseases sprung from originally 3).
:: Navutiya (adjective) worth ninety Jāt 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 AN II 193 = Cullaniddesa §151 (°hetu through inference); Nettipakaraṇa 2 (method), 4 (the same), 7, 113; Miln 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 SN II 58 = Vibhaṅga 329; Jāt 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 Jāt I 81; Peta Vatthu Commentary 30. — Instrumental nayena (—°) as adverb in the way of, as according(ly): āgata° according to what has been shown or said in ... Jāt I 59; Vimāna Vatthu 3; Peta Vatthu Commentary 280; purima° as before Jāt I 59; IV 140; vutta° as said (above) (cf. vutta-niyāmena) Peta Vatthu Commentary 13, 29, 36, 71, 92 etc. — sunaya a sound judgment Jāt IV 241; dunnaya a wrong principle, method or judgment, or as adjective: wrongly inferred, hard to be understood, unintelligible AN III 178 = Nettipakaraṇa 21; Jāt IV 241.
:: Nayana (neuter) [Sanskrit nayana, to nayati = the leader cf. also netra = Pāḷi netta] the eye Theri 381; Vimāna Vatthu 353; Dhammasaṅgani 597; Vibhaṅga 71f.; Miln 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 Dhp 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); as nafu; Old High German naba (nave), German nabel = English nave and navel] 1. the navel AN III 240; Jāt 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); Jāt I 64; IV 277; Miln 115.
:: Nāda [Sanskrit nāda, see nadati] loud sound, roaring, roar Jāt 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) Jāt 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 = as 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) DN I 54; SN III 240f.; V 47, 63; Buddhavaṁsa I 30 (dīghāyukā mahiddhikā); Miln 23. Often with supaṇṇā (Garuḷas); Jāt I 64; Dhp II 4; Peta Vatthu Commentary 272. Descriptions e.g. At Dhp 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; Thera 693; Peta Vatthu Commentary 57. (a) the animal DN I 49; SN I 16; II 217, 222; III 85; V 351; AN II 116; III 156f.; Snp 543; Vimāna Vatthu 55 (= hatthi-nāga Vimāna Vatthu 37); Peta Vatthu I 113. mahā° AN IV 107, 110. (b) figurative = hero or saint: SN II 277; III 83; MN I 151, 386; Dhp 320; Snp 29, 53, 166, 421, 518. Of the Buddha: Snp 522, 845, 1058, 1101; Miln 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 (= Skt. nāgakesara, Mesua ferrea Lin.): see compounds °rukkha, °puppha, °latā.
-āpalokita "elephant-look" (turning the whole body), a mark of the Buddhas MN I 337; cf. BHS 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); Jāt VI 382; -nāṭaka snakes as actors Dhp IV 130; -nāsūru (feminine) (woman) having thighs like an elephant's trunk Jāt V 297; -puppha iron-wood flower Miln 283; -bala the strength of an elephant Jāt I 265; II 158; -bhavana the world of snakes Mahāniddesa 448; Jāt III 275; Dhp IV 14; -māṇavaka a young serpent Jāt III 276; feminine °ikā ibid. 275; Dhp III 232; -rājā king of the Nāgas, i.e. serpents Jāt II 111; III 275; Snp 379 (Erāvaṇa, see detail Paramatthajotikā II 368); Dhp I 359; III 231, 242f. (Ahicchatta); IV 129f. (Paṇṇaka); -rukkha the iron-wood tree Jāt I 35 (cf. Mahāvastu II 249); -latā = rukkha Jāt I 80 (the Buddha's toothpick made of its wood), 232; Dhp II 211 (°dantakaṭṭha toothpick); -vatta habits of serpents Mahāniddesa 92, also adjective °ika ibid. 89; -vana elephant-grove Dhp 324; Dhp IV 15; -vanika el. hunter MN I 175; III 132; -hata one who strikes the el. (viz. the Buddha) Vinaya II 195.
:: Nāgara [Sanskrit nāgara, see nagara] a citizen Jāt I 150; IV 404; V 385; Dāṭhāvaṁsa II 85; Vimāna Vatthu 31; Peta Vatthu Commentary 19; Dhp I 41.
:: Nāgarika ￼ (adjective) [Sanskrit nāgarika] citizen-like, urbane, polite Sumaṅgalavilāsinī I 282.
:: Nāha (neuter) [cf. nayhati, naddha] armour Jāt I 358 (sabba°sannaddha). cf. onāha.
:: Nāla and Nāḷa (neuter) [Sanskrit nāla, see nala] a hollow stalk, especially that of the water lily AN IV 169; Jāt I 392 (°pana varia lectio °vana); Vimāna Vatthu 43. See also nāḷikā and nālī.
:: Nālaṁ (adverb) [= na alaṁ] not enough, insufficient Iti 37; Jāt 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); DN I 7 (= bhesajja- Sumaṅgalavilāsinī I 89); AN I 210; Jāt I 123 (taṇḍula° anāḷi full of rice); VI 366 (aḍḍha-n-matta); Cullaniddesa §229. cf. pa°.
-odana anāḷi measure of boiled rice SN I 82; Dhp 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; Jāt IV 159; V 384; Sumaṅgalavilāsinī I 83; Vimāna Vatthu 162.
:: Nāḷikerika (adjective) belonging to the coconut tree Jāt 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; AN III 49; Jāt I 98 (suvaṇṇa°), 124 (taṇḍula°), 419; III 220 (kaṇḍa° a quiver); IV 67; Dhp II 193 (tela°), 257. cf. pa°.
-paṭṭa a covering for the head, a cap Jāt VI 370, 444 (text °vaṭṭa); -matta as much as a tube holds AN II 199; Peta Vatthu Commentary 283; Dhp II 70; Jāt I 419 (of aja-laṇḍikā).
:: Nāma ￼ (neuter) [Vedic nāman, cf. Greek ὄνομα (ἀν-ώνυϻος without name anonymous); Latin nomen; Gothic namō; as noma, Old High German namo] name. 1. Literal. nominative nāmaṁ SN I 39; Snp 808; Jāt II 131; Miln 27; accusative nāmaṁ Peta Vatthu Commentary 145 (likhi: he wrote her name). — nāmaṁ karoti to give a name Snp 344; Cullaniddesa §466 (n'etaṁ nāmaṁ mātarā kataṁ on "Bhagavā"); Jāt I 203, 262 (with double accusative). — nāmaṁ gaṇhāti to call by name, to enumerate Jāt IV 402; Peta Vatthu Commentary 18 (varia lectio nāmato g.). Definitions at Vinaya IV 6 (two kinds hīna° and ukkatṭha°) and at Vism 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 Miln 49). SN I 35 (yattha n. ca rūpañ ca asesaṁ uparujjhati taṁ te dhammaṁ idh'aññāya acchiduṁ bhava-bandhanaṁ); Snp 1036, 1100; Mahāniddesa 435 = Cullaniddesa §339 (nāma = cattāro arūpino khandhā); Dhp IV 100 (on Dhp 367): vedanādīnaṁ catunnaṁ rūpakkhandhassa cā ti pañcannaṁ khandhānaṁ vasena pavattaṁ nāmarūpaṁ; as 52: nāmarūpa-duke nāmakaraṇaṭṭhena nāmaṭṭhena na manaṭṭhena ca nāmaṁ ruppanaṭṭhena rūpaṁ. cf. DN I 223; II 32, 34, 56, 62; SN I 12 (taṇhā n.-rūpe), 23 (n.-rūpasmiṁ asajjamāna); II 3, 4, 66 (n.-rūpassa avakkanti), 101f. (the same); MN I 53; AN I 83, 176; III 400; IV 385 (°ārammaṇa); V 51, 56; Snp 355, 537, 756, 909; Dhp 367; Iti 35; Paṭisambhidāmagga I 193; II 72, 112f.; Vibhaṅga 294; Nettipakaraṇa 15f., 28, 69; Miln 46. Nāma + rūpa form an elementary pair DN 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), DN II 34; Vinaya I 1f.; SN II 6f.; Snp 872 (nāmañ ca rūpañca paṭicca phassā; see in detail explained at Mahāniddesa 276). Synonymous with nāmarūpa is nāmakāya: Snp 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. Skt. nāma) by name SN I 33, 235 (Anoma°); Snp 153, 177; Jāt 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 Jāt I 222; II 133, 160, 326; III 90; Peta Vatthu Commentary 6, 13, 63 etc. Therefore frequent in exclamation and exhortation ("please," certainly) Jāt VI 367; Dhp III 171; Peta Vatthu Commentary 29 (n. detha do give); in combination with interrogative pronoun = now, then Jāt I 221 (kiṁ n.), 266 (kathaṁ n.); III 55 (kiṁ); Khuddakapāṭha IV (ekaṁ n. kiṁ); with negative = not at all, certainly not Jāt 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.); Snp 15 (the same); Vimāna Vatthu 22 (read nāma kāro); Peta Vatthu Commentary 76; app (= api) eva n. thus indeed, forsooth Vinaya I 16; Iti 89 = MN I 460; Jāt I 168; Peta Vatthu II 26 (= api nāma Peta Vatthu Commentary 80); eva nāmain truth Peta Vatthu Commentary 2; nāma tāva certainly Dhp I 392, etc.
-kamma giving a name, naming, denomination Dhammasaṅgani 1306; Abhidhammāvatāra 83; -karaṇa name-giving, "chrisening" Dhp II 87; -gahaṇa receiving a name, "being chrisened" Jāt I 262 (°divasa) -gotta ancestry, lineage SN I 43 (°ṁ na jīrati); Snp 648, Cullaniddesa §385 (mātāpettikaṁ n.); -dheyya assigning a name, name-giving Jāt III 305; IV 449; V 496; Dhammasaṅgani 1306; -pada see pada; -matta a mere name Miln 25.
:: Nāmaka (adjective) [from nāma] 1. (—°) by name SN II 282 (Thera°); Peta Vatthu Commentary 67, 96 (kaṇha°). 2. consisting of a mere name, i.e. mere talk, nonsense, ridiculous DN I 240.
:: Nāmeti at Snp 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. MN I 364: "the multiformity of sensuous impressions," Ps). Enumeration of diversity as nānattā, viz. dhātu° phassa° vedanā° saññā° saṅkappa° chanda° pariḷāha° pariyesanā° lābha° DN III 289; SN II 140f., Cariyāpiṭaka IV 113f., 284f.; Paṭisambhidāmagga I 87. — AN IV 385; Paṭisambhidāmagga I 63f., 88f.; SN II 115 (vedanā°); Paṭisambhidāmagga I 91 (samāpatti° and vihāra°); Jāt II 265. In composition, substituted sometimes for nāna. cf. DB I 14, note 2.
-kathā desultory talk, gossip DN I 8; (= niratthakakathā Sumaṅgalavilāsinī I 90); SN 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) AN IV 39f. = Cullaniddesa §570 2; DN III 253, 263, 282; -saññā perception of diversity (Rhys Davids: "idea of multiformity," DB II 119; Mrs. Rhys Davids "consciousness of the manifold") MN I 3; SN IV 113f.; DN III 224, 262f., 282; AN 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), DN 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) AN I 138 (on different sides, viz. right and left); Snp 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 Jāt 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 Jāt I 150; -karaṇa difference, diversity Vinaya I 339 (saṅgha°); MN II 128; cf. Divyāvadāna 222; -gotta of all kinds of descent Peta Vatthu II 916; -citta of varying mind Jāt I 295 (itthiyo); -jana all kinds of folk Snp 1102; Mahāniddesa 308 (puthu°); -titthiya of various sects DN III 16f.; -pakkāra various, manifold Jāt I 52 (sakuṇā), 127, 278 (phalāni); Sumaṅgalavilāsinī I 148 (āvudhā); Peta Vatthu Commentary 50, 123, 135; -ratta multi-coloured Snp 287; Jāt VI 230; -rasā (plural) all kinds of dainties Peta Vatthu II 911; -vāda difference of opinion DN 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 MN I 429; Jāt III 322; Miln 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 Snp 301, 836; Dhp 284; Jāt I 60; III 395; IV 396 (°gaṇa); Vimāna Vatthu 61, 4416; Peta Vatthu I 91 (= itthi Peta Vatthu Commentary 44). plural nariyo (Snp 299, 304, 703), and nāriyo (Snp 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 Jāt 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, as nasu] 1. the nose, Snp 198, 608. 2. the trunk (of an elephant) Jāt V 297 (nāga°-uru); Saddhammopāyana 153.
-puṭa "nose-cup"; the outside of the nose, the nostril Jāt VI 74; Vism 195 (nāsa°), 264 (nāsa°, but Paramatthajotikā I 67 nāsā°), 283 (nāsa°); -vāta wind, i.e. breath from the nostrils Jāt III 276.
:: Nāseti [Sanskrit nāśayati, causative of nassati, q.v.] 1. to destroy, spoil, ruin; to kill Jāt 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. Skt. nāsikya] belonging to the nose, nasal, in °sota the nostril or nose (originally "sense of smell") DN I 106; Snp 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 AN V 23, 89; Dhp 160 (attā hi attano n.), 380; Snp 1131 (Cullaniddesa II has nāga); Dhp IV 117; Peta Vatthu Commentary 1. — lokanātha saviour of the world (epithet of the Buddha) Snp 995; Peta Vatthu Commentary 42. — anātha helpless, unprotected, poor Jāt 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 Jāt I 206; V 373; Dhp III 88; IV 59, 130; nāṭakitthi a dancing-girl, nautch-girl Dhp III 166; Vimāna Vatthu 131. 2. (neuter) a play, pantomime Jāt I 59; V 279, also used collectively = dancing-woman Jāt 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); SN I 106 (eka-rukkhikā); III 155 = V 51 = AN IV 127 (sāmuddikā "a liner"); AN II 200; III 368; Snp 321, 770, 771; Dhp 369 (metaphor of the human body); Jāt 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); Miln 261 (100 cubits long); Dāṭhāvaṁsa IV 42; Peta Vatthu Commentary 47, 53; Saddhammopāyana 321. In simile Vism 690.
-tittha a ferry Jāt III 230; -sañcaraṇa (a place for) the traffic of boats, a port Miln 359.
:: Nāvāyika [Sanskrit nāvāja = Greek ναυηγός, cf. Latin navigo] a mariner, sailor, skipper Miln 365.
:: Nāvika ￼ [Sanskrit nāvika] 1. A sailor, mariner Jāt II 103; IV 142; Miln 359; Dāṭhāvaṁsa IV 43 (captain). 2. a ferryman Jāt II 111; III 230 (avariya-pitā.).
:: Nāvutika (adjective) [from navuti] ninety years old Jāt 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") Snp 991 (loka°); Mahāvaṁsa 7, 1 (the same); Saddhammopāyana 491 (tilokassa); bala-nāyakā gang leaders Jāt I 103.
:: Ne Nesaṁ see na3.
:: Necayika (adjective) [from nicaya] rich, wealthy DN I 136, 142 (read nevāsika cf. naivasika Mahāvastu III 38); AN 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; DN I 136, 139; Jāt IV 121; VI 493; Dāṭhāvaṁsa III 3; Sumaṅgalavilāsinī I 297. Often combined with °jānapadā (plural) "townsmen and countryfolk" SN I 89; DN III 148, 172; Jāt 149.
:: Neka (adjective) [Sanskrit naika = na eka, cf. aneka] not one, several, many Snp 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 DN III 183; Thera 940; Miln 290; Peta Vatthu Commentary 209; Jāt IV 184.
:: Nekāyika (adjective) [from nikāya] versed in the four (or 5) Nikāyas Miln 22; cf. Cunningham, Stupa of Bharhut 142, 52.
:: Nekkha [Vedic niṣka; cf. nikkha] a golden ornament, a certain coin of gold SN I 65; AN I 181; II 8, 29; Dhp 230 (= Dhp III 329 jambonada nikkha); Vism 48; varia lectio at Vimāna Vatthu 208, 438.
:: Nekkhamma (neuter) [formally a derivation from nikkhamma (gerund of nikkhamati) = Skt. 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 = Skt. 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 Iti 61, cf. Vinaya I 104; AN III 245; also MN 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); DN I 110 (the same), III 239, 275, 283; MN III 129; AN I 147 (= khema, i.e. Nibbāna); III 245; IV 186 (ānisaṁsa), 439f.; Snp 424 (°ṁ daṭṭhu khemato); Dhp 181; Paṭisambhidāmagga I 107f.; II 169f.; Cullaniddesa §370; Vism 116, 325; Jāt I 19; 137; Vimāna Vatthu 8442 (= Nibbāna Vimāna Vatthu 348); Nettipakaraṇa 53, 87, 106f.; Miln 285 (°ṁ abhinikkhanta); Dhp 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; AN III 376; -ābhirata fond of renunciation AN IV 224; V 175; Paṭisambhidāmagga II 173; -dhātu the sphere or element of dispassionateness SN II 152; Vibhaṅga 86; Nettipakaraṇa 97; Vism 487; -ninna merging into or bent on a holy life SN III 233; -vitakka a thought of self-abnegation SN II 152; AN I 275; II 252; Iti 82; -saṅkappa = preceding SN II 152; AN III 146; Vibhaṅga 104, 235; -sita based or bent on a holy life (opposite geha° q.v.) SN IV 232; -sukha the joy or happiness of Arahantship MN III 110; AN I 80; Dhp 267, 272; Dhp III 400.
:: Neḷa (and Nela) (adjective) [na + eḷa = Skt. 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 DN 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); AN II 209; V 205; Jāt 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) Jāt V 418.
-aṅga of faultless limbs or parts, of a chariot (ratha) = running perfectly SN IV 291 = Udāna 76 (nelagga text, nelaṅga varia lectio) = Sumaṅgalavilāsinī I 75 = as 397; -patī (feminine) = neḷavatī (of vācā) humane, gentle Jāt VI 558 (na elapatī elapāta-rahitā madhurā commentary).
:: Nema [cf. nemi] edge, point; root SN V 445; AN IV 404; gambhīra° (adjective) with deeply rooted point, firmly established SN V 444; AN IV 106.
:: Nemantaṇika (adjective) [from nimantana] one who lives by invitations MN I 31.
:: Nemi (feminine) [Vedic nemi, perhaps to namati] the circumference of a wheel, circumference, rim, edge (cf. nema) AN I 112; Vimāna Vatthu 645; Miln 238, 285; Vism 198 (figurative jarāmaraṇa°, the rim of old age and death, which belongs to the wheel of saṁsāra of the chariot of existence, bhavaratha); Dhp II 124 (°vaṭṭi); Vimāna Vatthu 277.
:: Nemitta [Sanskrit naimitta, from nimitti] a fortune-teller, astrologer DN II 16, 19; AN III 243.
:: Nemittaka and Nemittika [Sanskrit naimittika, from nimitta] an astrologer, fortune-teller, soothsayer DN I 8 (i) = Sumaṅgalavilāsinī I 91; AN III 111; Jāt IV 124; Miln 19 (i), 229; Vism 210 (i); Dhp II 241 (a).
:: Nemittikatā (feminine) [abstract from nemittika] = nimitta-kammaṁ, i.e. prognostication; inquisitiveness, insinuation Vibhaṅga 352 = Vism 23; explained at Vism 28.
:: Nemiya (adjective) [= nemika] (—°) having a circumference etc. Jāt VI 252.
:: Nepakka (neuter) [from nipaka] prudence, discrimination, carefullness; usually as sati° SN V 197f.; MN I 356; AN III 11; IV 15; Cullaniddesa §629 B; Vibhaṅga 244, 249; Vism 3 (= paññā); Dhp IV 29.
:: Nepuñña (neuter) [from nipuṇa] experience, skill, cleverness past participle 25, 35; Dhammasaṅgani 16, 292; as 147.
:: Nerayika (adjective) [from Niraya, cf. BHS 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; DN III 6, 9, 12; AN I 265; II 231 (vedanaṁ vediyati ... seyyathā pi sattā nerayikā); III 402f.; Snp 664; Mahāniddesa 97 (gati); Vimāna Vatthu 521, Jāt IV 3 (sattā); past participle 51; Vibhaṅga 412f.; Vism 415 (°sattā), 424; Miln 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) AN III 220; Thera 904, 1120; Cullaniddesa §587; Jāt IV 8; past participle 69; Vism 79; Miln 20, 342. The n.-°aṅga is one of the dhūtaṅga-precepts, enjoining the sitting posture also for sleeping, see Vinaya V 193, Vism 61, and dhūtaṅga.
:: Nesāda [from nisāda; cf. Skt. niṣāda and naiṣāda = one who lies in wait] a hunter; also a low caste Vinaya IV 7 (+ veṇa and rathakāra ￼); SN I 93 (°kula); AN I 107; II 85; Jāt II 36; III 330; IV 397, 413; V 110, 337; VI 71; past participle 51 (°kula); Miln 311; Dhp III 24; Peta Vatthu Commentary 176.
:: Netar [Vedic netṛ, agent noun of neti] a leader, guide, forerunner Snp 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 Dhp 80, 145, 240, 257; Jāt I 228; IV 241 (nayaṁ n. to draw a proper conclusion); Vimāna Vatthu 42 (narati = nayati); imperative naya Peta Vatthu II 113, and nehi Jāt II 160; Peta Vatthu Commentary 147; poetic imperative nayāhi see in paṭi°; potential naye Dhp 256 (to lead a cause = vinicchineyya Dhp III 381). Future nessāmi Jāt II 159; Peta Vatthu II 45; preterit nayi Jāt IV 137. gerund netvā Peta Vatthu Commentary 5, 6, etc. infinitive netuṁ Peta Vatthu Commentary 123, 145 (°kāma), and netave Jāt I 79 = Dhp 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 Jāt III 111; Nettipakaraṇa 130.
:: Netta2 (neuter) [Sanskrit netra] guidance, anything that guides, a conductor, figurative the eye. SN I 26 (sārathī nettāni gahetvā = the reins); Vinaya I 204 (dhūma° for smoke); Jāt IV 363 (the same); DN I 12 (°tappana, see t. and cf. Sumaṅgalavilāsinī I 98); Snp 550 (pasanna°), 110; Cullaniddesa §371 (= cakkhu), 669; Jāt 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; MN 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) Iti 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 MN I 310; AN I 199; IV 158, 351; V 355. 2. a conduit for irrigation; one who makes conduits for watering Dhp 80 (= udakaṁ nenti nettikā), 145; figurative that which supplies with food or water, in bhava° ("the roots of existence, clinging to existence") DN I 46 (ucchinna° with the roots of existence cut); sa nettika clinging to existence, a bad man AN II 54. cf. netti.
:: Nettiṁsa [cf. Skt. nistriṁśa, Abhidh-r-m 2, 317; very doubtful, whether nis + triṁśa (thirty), probably a dialect distortion] a sword Jāt 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 MN I 150f.
:: Nevāsika (adjective) [from nivāsa, cf. BHS naivāsika Avadāna-śataka I 286, 287] one who inhabits, an inmate; living in a place, local Jāt I 236f.; Dhp II 53f. cf. necayika.
:: Neyya (adjective) [gerund of neti; Skt. neya] to be led, carried etc.; figurative to be instructed; to be inferred, guessed or understood Snp 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) AN 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); as neol, nider = English nether; Gothic nidar = Old High German nidar; also Skt. 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 Vism 495.
:: Nibaddha (adjective) [ni + baddha] bound down to, i.e. (1) fixed, stable, sure Jāt IV 134 (bhattavetana); Miln 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 Jāt III 277. (3) nibaddhaṁ (neuter as adverb) constantly, always, continually Jāt I 100, 150; III 325; V 95, 459; VI 161; Peta Vatthu Commentary 267 (°vasanaka); Dhp II 41, 52f.
:: Nibandha [Sanskrit nibandha, ni + bandha] binding, bond; attachment, continuance, continuity SN 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 Snp 654 (kamma°); Miln 78, 80.
:: Nibandhati [ni + bandhati] 1. to bind Miln 79. 2. to mix, apply, prepare Vinaya II 151 (anibandhanīya unable to be applied, not binding); Jāt I 201 (yāgubhattaṁ). 3. to press, urge, importune Jāt III 277.
:: Nibbahati [nis + bahati] to stretch out Jāt III 185 (asiṁ); to pull out Jāt V 269 (jivhaṁ = jivhaṁ balisena n. 275). See also nibbāheti and nibbāhāpeti.
:: Nibbajjeti [nis + vajjeti] to throw away, to do without, to avoid Thera 105
:: Nibbaṅka (adjective) [nis + vaṅka] not crooked, straight Dhp I 288.
:: Nibbasana (adjective) [nis + vasana] no longer worn, cast off (of cloth) SN 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); Jāt I 168; II 111; Peta Vatthu Commentary 10 (Niraye), 35 (petayoniyaṁ), 100 (pubbe n.-ṭhānato paṭṭhāya); Miln 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 Jāt 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 Jāt 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) Dhp 338; Peta Vatthu I 11 (nibbattate); Therīgāthā Commentary 259 (= jāyati); Dhp III 173; Peta Vatthu Commentary 8 (= uppajjati) 71 (the same); gerund nibbattitvā Jāt II 158 (kapiyoniyaṁ); Peta Vatthu Commentary 68, 78; preterit nibbatti Jāt 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 Miln 97.
:: Nibbatteti [nis + vatteti, causative of nibbattati] to produce, bring forth; practise, perform; to bring to light, find something lost (at Miln 218) Cullaniddesa = jāneti (sub voce); Jāt I 66, 140; III 396 (jhānābhiññaṁ); Peta Vatthu Commentary 76 (jhānāni); Miln 200; Saddhammopāyana 470, — past participle nibbattita (q.v.); 2nd causative nibbattāpeti to cause rebirth Dhp III 484; see also nibbattāpana. —cf. abhi°.
:: Nibbatti (feminine) [Sanskrit nirvṛtti, nis + vatti] constitution, product; rebirth Jāt I 47; Nettipakaraṇa 28, 79; Vism 199, 649; Vimāna Vatthu 10. cf. abhi°.
:: Nibbattin (adjective) [from nibbatti] arising having rebirth, in negative anibbattin not to be born again Jāt 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 Miln 119, 198, 295, 309, 326 (°magga). [Miln. the only references!]
:: Nibbāhati [nis + vahati] to lead out, carry out, save from, remove Miln 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. BHS 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. Vism 293. — The meanings of n. Are:
Nis + vana: Our expression: "Out of the Woods".
￼ — p.p.
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" Snp 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 (SN 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 Jāt I 212; Miln 346, 410; Paramatthajotikā II 28; Saddhammopāyana 584. For the older view see MN I 487 (aggi anāhāro nibbuto, a fire gone out through lack of fuel); Snp 1094 (akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti); SN I 236 (attadaṇḍesu nibbuto sādānesu anādāno); SN 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 SN IV 102; pāragū sabbadhammānaṁ anupādāya nibbuto AN I 162; pāragato jhāyī anup° nibbuto, a philosopher, freed, without any cause, source, of rebirth AN IV 290 (etc., see nibbuta). dāvaggi-Nibbānaṁ the going out of the jungle fire Jāt I 212; aggi nibbāyeyya, should the fire go out MN I 487; aggikkhandho nibbuto hoti the great fire has died out Miln 304; nibbuto ginī my fire is out Snp 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; AN I 138; nicchāto nibbuto sītibhūto (cf. nicchāta) AN 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 Snp 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 SN II 86; Theri 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 SN 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 SN V 29; sāvakā āsavānaṁ khayā viharanti AN IV 83; kodhaṁ pahatvāna parinibbiṁsu anāsavā (are completely cooled) AN IV 98; āsavakhīṇo danto parinibbuto Snp 370; saggaṁ sugatino yanti parinibbanti anāsavā those of happy fate go to heaven, but those not intoxicated die out Dhp 126; Nibbānaṁ adhimuttānaṁ atthaṅgacchanti āsavā Dhp 226; āsavānaṁ khayā bhikkhu nicchāto parinibbuto Iti 49; vimutti-kusuma-sañchanno parinibbissati anāsavo Thera 100. — kāmā (cravings) nikkāmo nibbano Nāgo Snp 1131. — kilesa-(Nibbāna) vice (only in certain commentaries). kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike Dhp I 286; upādānaṁ abhāvena anupādiyitvā kilesa-Nibbānena nibbutā Dhp IV 194. — nibbidā (disenchantment). Nibbānaṁ ekanta-nibbidāya virāgāya etc. saṁvattati SN II 223; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Snp 940. — rāga virāgo nirodho Nibbānaṁ SN I 136; desento virajaṁ dhammaṁ Nibbānaṁ akutobhayan SN I 192; yo rāgakkhayo (dosa° ... moha° ...): idaṁ vuccati Nibbānaṁ SN IV 251, and same of amata SN V 8; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Snp 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 AN 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 Iti 27; a jaraṁ amaraṁ khemaṁ pariyessāmi nibbutiṁ Jāt I 3; acala (immovable, not to be disturbed). patto acalaṭṭhānaṁ Vimāna Vatthu 514; accuta (stable) patthayaṁ accutaṁ padaṁ SN III 143; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Snp 1086. nekkhamma (renunciation, dispassionateness). vanā Nibbānaṁ āgataṁ kāmehi nekkhammarataṁ AN III 346. — pāragū (victor). pāragū sabbadhammānaṁ anupādāya nibbuto AN I 162 (cf. AN IV 290 with tiṇṇo pāragato). — santipada (calm, composure). santī ti nibbutiṁ ñatvā Snp 933; santimaggaṁ eva brūhaya Nibbānaṁ sugatena desitaṁ Dhp 285; s. = acala Vimāna Vatthu 219. — samatha (allayment, quietude). sabba-saṅkhāra-samatho Nibbānaṁ SN I 136. — sotthi (welfare). saccena suvatthi hotu Nibbānaṁ Snp 235. 3. The Heart: (a) attā (heart, self). abhinibbut-atto Snp 456; thiṭatto frequent, e.g. parinibbuto ṭh° Snp 359; danto parinib° ṭh° Snp 370. (b) citta (heart). apariḍayhamāna-citto Paramatthajotikā II 347 (for abhinibbutatto Snp 343). (c) hadaya (heart) Nibbānaṁ hadayasmiṁ opiya SN I 199; mātuhadayaṁ nibbāyate Jāt I 61; nibbāpehi me hadaya-pariḷāhaṁ (quench the fever of my heart) Miln 318. (d) mano (mind). mano nibbāyi tāvade Jāt I 27; disvā mano me pasīdi Vimāna Vatthu 5014. 4. The Path: dhīra. lokapariyāyaṁ aññāya nibbutā dhīrā tiṇṇā etc. SN I 24; nibbanti dhīrā ... Snp 235 sabbābhibhū dhīro sabbagantha-ppamocano Iti 122 Recognition of anicca (transitoriness, see nicca). aniccasaññī ... bhikkhu pāpuṇāti diṭṭh'eva dhamme Nibbānaṁ AN IV 353. — paññā. Nibbānaṁ ev'ajjhagamuṁ sapaññā SN I 22; n'abhirato paññā SN I 38. paṇḍita and nipaka. anupubbena Nibbānaṁ adhigacchanti paṇḍitā AN I 162; nipakā asesaṁ parinibbanti Iti 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 AN I 8; idh'aññāya parinibbāti anāsavo AN III 41; sabbāsave pariññāya parinibbanti anāsavā Vibhaṅga 426. 5. The Obstacles: — gantha (fetter). Nibbānaṁ adhigantabbaṁ sabba-g°-pamocanaṁ SN I 210; Iti 104; similarly Iti 122 (see above). — gabbhaseyyā (rebirth). na te punam upenti gabbhaseyyaṁ, Parinibbānagatā hi sītibhūtā Vimāna Vatthu 5324 — nīvaraṇa (obstacles). pañca n°. a Nibbāna-saṁvattanikā SN V 97. — punabbhava (rebirth). nibbāpehi mahārāgaṁ mā ḍayhittho punappunaṁ SN I 188; vibhavañ ca bhavañ ca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu Snp 514; bhava-nirodha Nibbānaṁ SN II 117. — saṅkhārā (elements of life). sabbasaṅkhāra-samatho Nibbānaṁ SN I 136; Nibbāna = sabbasaṅkhārā khayissanti AN III 443. — saṁyojanāni (fetters). sabbasātītaṁ vanā Nibbānaṁ āgataṁ AN III 346; s. pahāya Nibbānaṁ sacchikarissati AN III 423; saṁyojanānaṁ parikkhayā antarā-parinibbāyī hoti SN V 69. III. Nibbāna: its ethical importance and general characterization. 1. Assurance of Nibbāna (Nibbānass'eva santike, near Nibbāna, sure of Nibbāna): SN I 33 (yassa etādisaṁ yānaṁ ... sa etena yānena n. e. s.: with the chariot of the Dhamma sure of reaching Nibbāna); IV 75; AN 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 = Iti 40 (the same with appamāda-rato); Snp 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 Snp 267. — brahmacariya (a saintly life) is Nibbāna-parāyanā (leading to Nibbāna) SN III 189, cf. V 218; also called Nibbān'-ogadhā (with similar states of mind, as nibbidā, virāgo, vimutti) ibid.; AN II 26 = Iti 28, cf. Iti 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) SN II 124 = IV 86. Dhamma: Buddha's teaching as the way to Nibbāna: "dhammavaraṁ adesayi Nibbāna-gāmiṁ paramaṁ hitāya" Snp 233; ahaṁ sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā ... Nibbānassa sacchikiriyāya AN V 194, cf. 141; pubbe dh.-ṭhiti-ñāṇaṁ pacchā Nibbāne ñāṇan ti SN 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 SN I 217; ekāyano ayaṁ maggo sattānaṁ visuddhiyā ... Nibbānassa sacchikiriyāya DN II 290; SN 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" SN I 186; Nibbāna-gāminī paṭipadā AN 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 " MN I 508, cf. Dhp 204 ("the fullest gain is for health etc.; Nibbāna is the highest happiness" Dhp III 267). Similarly: khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā DN II 49 = Dhp 184; Nibbānaṁ paramaṁ sukhaṁ: Dhp 204 = Snp 257 = Jāt III 195; id.: Dhp 203; jhānaṁ upasampajja ... okkamanāya Nibbānassa AN IV 111f.; cf. 230f.; kaṭuviyakato bhikkhu ... ārakā hoti Nibbānā AN I 281; Nibbānaṁ ajjhagamuṁ sapaññā SN I 22; devalokañ ca te yanti ... anupubbena Nibbānaṁ adhigacchanti paṇḍitā AN I 162; Nibbānaṁ abhikaṅkhati SN I 198; abhipassati AN I 147; tiṇṇakathaṅkatho visallo Nibbānābhirato Snp 86; bhikkhu bhabbo anuttaraṁ sītibhāvaṁ sacchikātuṁ ... paṇītādhimutto hoti Nibbānābhirato ca AN III 435; Nibbānābhirato ... sabbadukkhā pamuccati SN I 38; Nibbān'ogadhaṁ brahmacariyaṁ vussati Nibbāna-parāyaṇaṁ Nibbāna-pariyosānaṁ SN III 189 = V 218; Nibbānaṁ gavesanto carāmi (Bodhisatta, Jāt 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. SN V 75 = 134 = 137 = 190; V 244; AN V 75, 134, 190, 244 = 291; Vimāna Vatthu 8442. Saddahāno arahataṁ dhammaṁ Nibbāna-pattiyā sussūsā labhate paññaṁ appamatto SN I 214 = Snp 186, cf. SN I 48; Gotamo Nibbāna-paṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti SN I 214 = 192 = 210; Udāna 80; Nibbānaṁ pariyesati AN II 247; Nibbāna-pariyosānā sabbe dhammā AN V 107; Nibbāna-poṇaṁ me mānasaṁ bhavissati, saṁyojanā pahāṇaṁ gacchanti AN III 443; odhunitvā malaṁ sabbaṁ patvā Nibbāna-sampadaṁ muccati sabba-dukkhehi: sā hoti sabbasampadā AN IV 239; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Snp 940, cf. 1061. 4. Some Epithets of Nibbāna: akutobhayaṁ AN II 24 = Iti 122; accutaṁ padaṁ (careyya āditta-sīso va patthayaṁ a. p.) SN III 143; Snp 1086; pattā te acalaṭṭhānaṁ yattha gantvā na socare Vimāna Vatthu 514; amataṁ AN II 247; MN III 224 (Bhagavā atthassa ninnetā a°assa dātā); Miln 319; Vimāna Vatthu 6427 (apāpuranto a°assa dvāraṁ); Vimāna Vatthu 85 (a-rasa); Vimāna Vatthu 5020 (amatogadha magga = nibb°-gāminī paṭipadā); amosadhammaṁ Snp 758; khemaṁ appaṭibhayaṁ SN IV 175; SN I 189 = Snp 454; Theri 350 (°ṭṭhāne vimuttā te patta te acalaṁ sukhaṁ); MN I 508 (+ amatagāminaṁ); AN II 247 (yogakkhemaṁ anuttaraṁ); same at AN III 294; Iti 27; Dhp 23. — taṇhakkhaya Vimāna Vatthu 735; ṭhānaṁ duddasaṁ SN I 136 (= sabba-saṅkhāra-samatho); dhuvaṁ (q.v.); niccaṁ Kathāvatthu 121; nekkhammaṁ AN I 147 (°ṁ daṭṭhu khemato ... Nibbānaṁ abhipassanto); Vimāna Vatthu 8442. sabba-gantha-pamocanaṁ (deliverance from all ties) SN I 210; II 278 (sabbadukkha°); Iti 222 = AN II 24; yathā-bhūtaṁ vacanaṁ SN IV 195; yathāsukhaṁ (the auspicious) AN IV 415f.; (chanda-) rāga vinodanaṁ Snp 1086; rāgakkhayo (dosa°, moha°) SN V 8; rāgavinayo (dosa°, moha°) ibid., santi (calm, peace) Vimāna Vatthu 5021 = Snp 204 (chandarāga-viratto bhikkhu paññāṇavā ajjhagā amataṁ santiṁ Nibbānapadaṁ accutaṁ); Vimāna Vatthu 219 (= acala); santimaggaṁ eva brūhaya Nibbānaṁ Sugatena desitaṁ Dhp 285 = Nettipakaraṇa 36; sandiṭṭhikaṁ akālikaṁ etc.; AN I 158; samo bhūmibhāgo ramaṇīyo SN III 109; sassataṁ Kathāvatthu 34; suvatthi Snp 235. 5. Nibbāna is realisable in this world, i.e. in this life if it is mature (diṭṭhe va dhamme): SN II 18 = 115 = III 163 = IV 141 (diṭṭha-dh-n.-patta); MN II 228; AN 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 SN I 39 = Snp 1109; as sabba-saṅkhāra-samatho (calming down of all vital elements) Vinaya I 5; SN I 136; AN II 118 = III 164; IV 423; V 8, 110, 320, 354; akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti nam brūmi jarāmaccu-parikkhayaṁ Snp 1094; bhavanirodho Nibbānaṁ ti SN II 117; AN V 9; rāga-k-khayo (dosa°, moha°) SN IV 251 = 261; virāgo nirodho Nibbānaṁ in typical and very frequent exposition at Cullaniddesa = SN 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 Dhp I 286 (on Dhp 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 = SN IV 331 = V 421; of satta bojjhaṅgā at SN V 80; and in a fuller form as "ekanta-nibbidāya virāgāya nirodhāya upasamāya etc. As above" at DN I 189 (negative); II 251 (of brahmacariyaṁ), 285; III 130 (sukhallikānuyogā, negative) 136 (avyākataṁ, negative); SN II 223 (brahmacariya); V 82 (satta bojjhaṅgā), 179 (satipaṭṭhānā), 255 (iddhipādā), 361 (ariyamagga), 438 AN III 83, 326f.; etc. — cf. Nibbāna-saṁvattanika SN 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 SN II 18; Vinaya III 20 = 111; AN II 118 = III 164 = IV 423 = V 8 = Cullaniddesa under Nibbāna; AN II 34 = Iti 88 (dhammānaṁ aggaṁ akkhāyati, madanimmadano pipāsa-vinayo ālaya-samugghāto vaṭṭūpacchedo taṇhakkhayo virāgo nirodha Nibbānaṁ), cf. Vinaya III 20. Similarly SN 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 DN III 251; AN 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 SN IV 133f.; AN IV 353; dukkhato and sukhato Nibbānaṁ samanupassati AN III 442. On comparison with a lamp see e.g. SN I 159 = DN II 157 = Thera 906 (pajjotass'eva Nibbānaṁ vimokkho cetaso ahū), AN IV 3 (pajjotass'eva Nibbāna vimokkho hoti cetaso); Snp 235 (... te khīṇabījā avirūḷhichandā nibbanti dhīrā yathāyaṁ padīpo).
-abhirata fond of Nibbāna (cf. III 3) SN I 38; AN III 435; Snp 86 (visalla + Nibbāna); -ogadha merging into Nibbāna (of brahmacariya) SN III 189; V 218; AN II 26 = Iti 28; Vibhaṅga 426, cf. amatogadha AN V 107; -gamana (magga; Cariyāpiṭaka III 2) leading to Nibbāna DN II 223; SN I 186, 217; AN IV 83; (dhamma:) SN V 11; Snp 233; -dhātu the sphere or realm of Nibbāna always in phrase anupādisesāsaya Nibbāna-dhātuyā parinibbāyate Vinaya II 239; DN III 135; Iti 38, 121; Paṭisambhidāmagga I 101; cf. rāgavinayo Nibbāna-dhātuyā adhivacanaṁ SN V 8. See parinibbāyin; -ninna (+ °poṇa, °pabbhāra; Cariyāpiṭaka III 3) converging into Nibbāna AN III 443; Vimāna Vatthu 8442 and passim; -paṭisaññuta (dhammikathā; Cariyāpiṭaka III 2) relating or referring to Nibbāna SN I 114 = 192 = 210; Udāna 80; -patta having attained Nibbāna (diṭṭha-dhamma°, see above III 5) SN II 18 = 114 = III 163; -patti attainment of Nibbāna SN I 48, 214 = Snp 186; -pada = Nibbāna (see pada 3) Snp 204; -pariyosāna ending in Nibbāna having its final goal in Nibbāna SN III 189; V 218; AN V 107; -saṁvattanika conducive to Nibbāna; contributing toward the attainment of Nibbāna SN 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) Snp 267. cf. also DN II 290; SN V 167; AN III 423; V 141; -saññā perception of Nibbāna AN III 443; -sampatti successful attainment of Nibbāna Khuddakapāṭha VIII 13; -sampadā the blessings of the attainment of Nibbāna AN IV 239.
:: Nibbāna (adjective) 1. [Sanskrit nirvana] without forest, woodless Jāt II 358. 2. [an abstract from Nibbāna, see Nibbāna I; cf. vana2. Frequently Nibbāna as varia lectio instead of Nibbāna] without cravings Snp 1131 (nikkāmo nibbano); Dhp 283 (nibbanā plural) Vimāna Vatthu 5014 (better reading Nibbāna, in phrase "vanā Nibbānaṁ āgataṁ," as found at AN III 346 = Thera 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 SN I 180, 186 (so'haṁ vane Nibbānatho visallo); Thera 526; Dhp 344; Dāṭhāvaṁsa I 18.
:: Nibbāpana (neuter) [abstract from nibbāpeti] means of extinguishing, extinction, quenching SN I 188 (cittaṁ pariḍayhati: nibbāpanaṁ brūhi = allayment of the glow); AN IV 320 (celassa n°āya chandaṁ karoti: try to put out the burning cloth); Miln 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 SN I 188 (mahārāgaṁ); Iti 93 (rāg-aggiṁ; and nibbāpetvā aggiṁ nipakā parinibbanti); cf. aggiṁ nijjāleti Jāt VI 495; Peta Vatthu I 85 (vārinā viya osiñcaṁ sabbaṁ daraṁ nibbāpaye); Miln 304 (aggikhandhaṁ mahāmegho abhippavassitvā n.), 318 (nibbāpehi me hadaya-pariḷāhaṁ), 410 (megho uṇhaṁ n.); Dhp II 241 (fire); Saddhammopāyana 552 (bhavadukkhaggiṁ). 2. to cleanse, purify (cittaṁ, one's heart) Vism 305, — past participle nibbāpita. See also nibbāpana.
:: Nibbāpita (adjective) [past participle of nibbāpeti] extinguished, put out, quenched Jāt III 99 (= nicchuddha).
:: Nibbāti [see nibbuta etymology; influenced in meaning by Skt. 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 Snp 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); Jāt 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. BHS nirvedha° Divyāvadāna 50; but also nirbheda° Avadāna-śataka II 181, of kusala-mūlāni; explained as lobha-kkhandhassa (etc.) nibbijjhanāni at Nettipakaraṇa 274] DN III 251, 277; AN III 427; Vibhaṅga 330; Nettipakaraṇa 21, 48, 143f., 153f.; Vism 15, 88; as 162. — Also in nibbedha-gāminī (paññā) Iti 35; and dunnibbedha (hard to penetrate, difficult to solve Miln 155, 233 (pañha); spelled dunniveṭha at Miln 90).
:: Nibbedhaka (adjective) [nis + vedhaka, to vyadh] piercing, sharp, penetrating, discriminating; only in feminine nibbedhikā (cf. āvedhikā), applied to paññā (wisdom) DN III 237, 268; SN V 197, 199; MN I 356; AN I 45; II 167; III 152; 410f., 416; V 15; Paṭisambhidāmagga II 201; Cullaniddesa §235, 3a (+ tikkha-paññā), 415, 689; Jāt II 9, 297; IV 267.
:: Nibbejaniya at SN I 124 should probably be read as nibbeṭhaniya (rejecting, evading).
:: Nibbematika (adjective) [nis + vimati + ka] not disagreeing, of one accord, unanimous Vinaya II 65; Dhp I 34.
:: Nibbeṭhana (neuter) [Sanskrit nirveṣṭana, nis + veṭhana] unwinding, figurative explanation Miln 28.
:: Nibbeṭheti [Sanskrit nirveṣṭate, nis + veṭheti, to twist round] 1. to unravel, untwist, unwind; to explain, make clear DN I 54 (nibbeṭhiyamāna, varia lectio nibbedh°); Peta Vatthu IV 329 (°ento = niveṭhīyamāna Peta Vatthu Commentary 253 varia lectio nibbedh°); Miln 3; Saddhammopāyana 153. 2. to deny, reject Vinaya II 79; DN I 3 (= apanetabba commentary); SN 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 Miln 123 (su°).
:: Nibbhacceti [Sanskrit nirbhartsayati, nis + bhaccheti] to threaten, revile, scorn Jāt III 338.
:: Nibbhaya (adjective) [nis + bhaya] free from fear or danger, fearless, unafraid Jāt I 274; III 80; V 287; Vism 512.
:: Nibbhoga1 (adjective) [Sanskrit nirbhoga, nis + bhoga1] deprived of enjoyment; deserted, being of no avail, useless Jāt VI 556; Peta Vatthu I 12. cf. vi°.
:: Nibbhoga2 [ni + bhoga2] bending, contortion Jāt II 264 (oṭṭha°).
:: Nibbhujati [Sanskrit ni- or nirbhujati, nis + bhujati] to twist round, bend, wind, contort oneself Miln 253. cf. vi°.
:: Nibbicikicchā (feminine) [nis + vicikicchā] surety, reliance, trust SN II 84; V 221 (= nikkaṅkhā); Vimāna Vatthu 85 (= ekaṁsikā).
:: Nibbidā (feminine) [Sanskrit nirvid, feminine (also BHS 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 DN I 189; SN V 82, 179, 255, 361; AN III 83; IV 143; V 216. — In other connections: Vinaya I 15 (nibbidāya cittaṁ saṇṭhāsi); DN III 130f.; SN II 30; III 40; 179, 189; IV 86, 141 (read nibbidāya for nibbindāya?); AN I 51, 64; III 19, 200, 325f.; IV 99, 336; V 2f., 311f.; Jāt I 97; IV 471, 473; Snp 340; Paṭisambhidāmagga I 195; II 43f.; Vibhaṅga 330; Nettipakaraṇa 27, 29; Vism 650. cf. abhi°.
:: Nibbiddha [past participle of nibbijjhati] 1. in phrase °piṅgala (with) disgustingly red (eyes) (perhaps = nibbiṇṇa?) Jāt V 42 (of a giant). 2. with reference to a road: broken up, i.e. much frequented, busy street Jāt VI 276 (of vīthi, bazaar, in contrast with anibbiddha-raccha carriage-road, which is not a thoroughfare. The reading patatthiyo at Jāt 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 SN V 88 (+ padāleti); Saddhammopāyana 153 (patodehi). gerund nibbijjha Snp 940 (= paṭivijjhitvā Mahāniddesa 420), — past participle nibbiddha. cf. abhi°.
:: Nibbikappa [nis + vikappa] distinction, distinguishing Vism 193.
:: Nibbikāra (adjective) [nis + vikāra] steady, unchanged, steadfast; persevering Jāt I 66; Peta Vatthu Commentary 178, 253 (+ nicca); Paramatthajotikā II 189, 497; Vism 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; SN II 94; IV 86, 140; AN V 3; Dhp 277f.; Iti 33; Jāt I 267; Miln 235, 244; Saddhammopāyana 612. present participle nibbindaṁ SN IV 86; Peta Vatthu Commentary 36 (nibbinda-mānasa); gerund nibbindiya Jāt V 121 (°kārin). B. vid: potential nibbide (varia lectio nibbije) Jāt V 368 (= nibbindeyya commentary); gerund nibbijjitvā Jāt I 82, and nibbijja Snp 448 = SN 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" Jāt I 347; VI 62; Theri 478 (= viratta Therīgāthā Commentary 286); Dhp 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 Jāt IV 131; Peta Vatthu Commentary 175 (= alasa, kusīta).
:: Nibbisa [to nibbisati] earnings, wages Thera 606 = 1003 = Miln 45 (cf. Manu VI 45); Paramatthajotikā II 38.
:: Nibbisaṅka (adjective) [nis + visaṅka, Skt. 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 Theri 159 (= avindanto Therīgāthā Commentary 142); Jāt I 76 = Dhp 153, — past participle nibbiṭṭha. See also nibbisa.
:: Nibbisaya (adjective) [nis + visaya] having no residence, banished, driven from (—°) Jāt II 401.
:: Nibbisesa (adjective) [nis + visesa] showing no difference, without distinction, equal, similar Jāt II 32; VI 355; Miln 249.
:: Nibbisevana (adjective) [nis + visevana] not self-indulgent, self-denying, meek, tame, gentle Jāt II 210 (dametvā nibbisevanaṁ katvā), 351; V 34, 381, 456; VI 255; Dhp 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; Snp 25; Paramatthajotikā II 38.
:: Nibbivara (adjective) [nis + vivara] without holes or fissures, without omissions Jāt V 429; Vimāna Vatthu 275 (= atīva saṅgata).
:: Nibbuddha [Sanskrit niyuddha, past participle of nibbujjhati] wrestling, fist-fight DN 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 DN I 17.
:: Nibbuta (adjective) [Nibbuta represents Skt. 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 Skt. itself: (a) Indo-Germanic ṷer to cover, cover up (Latin aperio = °apa-verīro to cover up, Skt. varutram upper garment, "cover") and (b) *ṷel to resolve, roll, move (Latin volvo = revolve; Greek ἕλιξ, ἑλὐω; Skt. vāṇa reed = Latin ulva; Skt. 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. Skt. 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 = Skt. 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. MN I 487; Snp 19 (ginī n. = magga-salila-sekena n. Paramatthajotikā II 28); Jāt IV 391 (anibbute pāyāse); Miln 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; MN I 341; AN II 208 = DN III 233 = past participle 56, 61; AN IV 410; V 65; Snp 593, 707; Peta Vatthu I 87. — In phrase anupādāya nibbuta: SN II 279; AN I 162; IV 290 = Dhp 414 = Snp 638. — In other connections: attadaṇḍesu n. sādānesu anādāno SN I 236 = Dhp 406 = Snp 630; aññāya nibbutā dhīrā SN I 24; tadaṅga-n. SN III 43; ejānugo anejassa nibbutassa anibbuto Iti 91; vītataṇho n. Snp 1041; tiṇṇa-sokapariddavo n. Dhp 196; rāgaggimhi n. and n. mātā, pitā, nārī Jāt I 60; n. veyyākaraṇena Miln 347; upādānānaṁ abhāvena ... kilesanibbānena n. Dhp IV 194. — See also abhinibbuta and parinibbuta.
:: Nibbuti (feminine) [Sanskrit nirvṛti, abstract to nibbuta] allayment, refreshment, cooling, peace, happiness Jāt I 3 (khemaṁ pariyessāmi n°ṁ); Snp 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 Theri 468 (= upanīyati Therīgāthā Commentary 284); to be led out of = to be saved SN I 1, cf. ṛgvedav I 117, 14; VI 62, 6.
:: Nibha (adjective) [Sanskrit nibha, to bhāti] shining; like, equal to, resembling (—°) Jāt 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 SN II 85 (opposite jāleyya); the same of telaṁ and vaṭṭiṁ paṭicca telappadīpo n. SN II 86 = III 126 = IV 213 = V 319; sace te purato so aggi nibbāyeyya jāneyyāsi tvaṁ: ayaṁ ... aggi nibbuto MN I 487; AN IV 70 (papaṭikā n.); aggi udake tiṇukkā viya n. Jāt I 212; mātuhadayaṁ n. Jāt I 61; aggi upādāna-saṅkhayā n. Miln 304. — preterit nibbāyi [Sanskrit niravāri] Jāt I 27 (mano n.: was refreshed) 212 (aggi udake n.: was extinguished); VI 349 (cooled down). 2. to go out (of light) Vism 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 Jāt III 151 (= gaṇhati). — causative nibodheti to waken, at Theri 2 is probably to be read as vibodheti.
:: Nibyaggha see nivyaggha.
:: Nicaya ￼ [Sanskrit nicaya, ni + caya, cf. nicita] heaping up, accumulation; wealth, provisions SN I 93, 97; Vinaya V 172 (°sannidhi). See also necayika.
:: Nicca (adjective) [SUTTA SEARCH] [GLOSSOLOGY] [Vedic nitya, adjective-formation from ni, meaning "downward" = onward, on and on; according to Grassmann (Wörterbuch z. ṛVeda) originally "inwardly, homely"] constant, continuous, permanent DN III 31; SN I 142; II 109, 198; IV 24f., 45, 63; AN II 33, 52; V 210; Paṭisambhidāmagga II 80; Vibhaṅga 335, 426. In chain of synonyms: nicca dhuva sassata avipariṇāmadhamma DN I 21; SN III 144, 147; see below anicca, — neuter adverb niccaṁ perpetually, constantly, always (synonym sadā) MN I 326; III 271; Snp 69, 220, 336; Dhp 23, 109, 206, 293; Jāt 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 SN 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°) SN 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. SN III 41, 67, 180; IV 28 (sabbaṁ), 85f., 106f.; 133f. Thus anicca addhuva appāyuka cavanadhamma DN I 21. anicca + dukkha SN II 53 (yad aniccaṁ taṁ dukkhaṁ); IV 28, 31, V 345; AN IV 52 (anicce dukkha-saññā); MN I 500 (+ roga etc.); Cullaniddesa §214 (the same cf. roga). anicca dukkha vipariṇāma-dhamma (of kāmā) DN I 36. anicca-saññī anatta-saññī AN 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 SN II 244f. (saḷāyatanaṁ a.), 248 (dhātuyo); III 102 (rūpa etc.); IV 131, 151; AN II 33, 52; V 187f., 343f.; Snp 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 DN I 144 (cf. Sumaṅgalavilāsinī I 302); -bhatta a continuous food supply (for the bhikkhus) Jāt 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;
Nicca-saññā. See AN 4.49-Woodward. Perception of permanence in what is impermanent is a perversion of perception.
￼ — p.p.
-saññā (and adjective saññin) the perception [was: consciousness or idea] of permanence (adjective having etc.) AN 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 Jāt 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 Jāt III 281. niccamma-gāvī "a skinless cow," used in a well-known simile at SN II 99, referred to at Vism 341 and 463.
:: Niccatā (feminine) [abstract to nicca] continuity, permanence, only as a° changeableness, impermanence SN I 61, 204; III 43; IV 142f., 216, 325.
:: Niccatta (neuter) = niccatā Vism 509.
:: Nicchanda (adjective) [nis + chanda] without desire or excitement Jāt I 7.
:: Niccharaṇa (neuter) [from niccharati] emanation, sending out, expansion, efflux Vism 303.
:: Niccharati [Sanskrit niścarati, nis + carati] to go out or forth from, to rise, sound forth, come out Iti 75 (devasadda); Vimāna Vatthu 382; Jāt I 53, 176; Dhp 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 DN I 53 (anatta manavācam a° not utter a word of discontent); Jāt III 127; V 416 (madhurassaraṁ); past participle 33; Miln 259 (garahaṁ); Dāṭhāvaṁsa I 28 (vācaṁ).
:: Nicchaya [Sanskrit niścaya, nis + caya of cināti] discrimination, conviction, certainty; resolution, determination Jāt 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: SN III 26 (tanhaṁ abbuyha); IV 204 (vedanānaṁ khayā); MN I 341; 412, AN IV 410; V 65 (sītibhūta); Snp 707 (aniccha), 735, 758; Iti 48 (esanānaṁ khayā); Theri 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 Snp 785 (explained by nicchinitvā vinicchinitvā etc. Mahāniddesa 76); Dhp 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 = Skt. kṣodayati or BHS chorayati, apabhraṁśa chollai; with which cf. Pāḷi chuddha] to shake or throw about, only in phrase odhunāti nidhunāti nicchodeti at SN III 155 = MN I 229 = 374 = AN III 365, where SN has correct reading (varia lectio °choṭeti); MN has °chādeti (varia lectio °chodeti); AN has °chedeti (varia lectio °choreti, °chāreti; gloss nippoṭeti). The commentary on AN 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 < Skt. kṣ cf. Pāḷi chamā.
:: Nicchubhana (neuter) [see nicchubhati] throwing out, ejection, being an outcaste Miln 357.
:: Nicchubhati [Sanskrit niḥkṣubhati, nis + khubhati or chubhati, cf. chuddha and khobha, also nicchodeti and upacchubhati and see Trenckner, Miln past participle 423, 424] to throw out Jāt III 512 (= nīharati commentary; varia lectio nicchurāti); Miln 187, — past participle anicchuddh q.v.
:: Nicchuddha (adjective) [Sanskrit niḥkṣubdha, nis + chuddha, see nicchubhati] thrown out Jāt III 99 (= nibbāpita, nikkhāmita); Miln 130.
:: Niccittaka (adjective) [Sanskrit niścitta, nis + citta (ka)] thoughtless Jāt 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 Theri 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); Miln 271; gerund nidahitvā Peta Vatthu Commentary 97 (dhanadhaññaṁ) and nidhāya ￼ Dhp 142, 405; Snp 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 DN I 223 (a° with no attribute); III 217 (the same); SN IV 370 (the same); AN IV 305f. (nīla°, pīta° etc.); Snp 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 Snp 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 as termed Peta Vatthu I 512; Peta Vatthu Commentary 30.
:: Nidāgha [Sanskrit nidāgha, from nidahati, ni + dahati2, see ḍahati] heat, summer-heat, summer, drought Jāt I 221 (-samaya dry season); II 80; Vism 259 (°samaya, where Paramatthajotikā I 58 reads sarada-samaya); Peta Vatthu Commentary 174 (-kāla summer). figurative Jāt 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") MN I 261; AN I 134f.; 263f., 338; II 196; IV 128f.; Dhammasaṅgani 1059 (dukkha°, source of pain), 1136; Nettipakaraṇa 3, 32; Miln 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 SN V 213f. (a° and sa°); AN I 82 (the same); Snp 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 DN I 52, 73; MN 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 Jāt VI 294.
:: Niddara (adjective) [nis + dara] free from fear, pain or anguish Dhp 205 = Snp 257 (explained at Dhp 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 Skt. drāti, drāyate, Indo-Germanic °dore; cf. Greek ἕδραθον, Latin dormio] sleep AN II 48, 50; III 251; Snp 926 (opposite jāgariyā), 942 (see explanation at Mahāniddesa 423); Jāt I 61, 192; II 128. — niddaṁ okkamati to fall asleep Vinaya I 15 (niddā?); Jāt III 538; IV 1; Dhp 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 Iti 72 (+ kammarāma, bhassarata); -ārāmatā fondness of sleep, laziness, sluggishness AN III 116, 293f., 309f.; IV 25 (+ kamm°, bhass°); V 164; -sīlin of drowsy habits, slothful, sleepy Snp 96.
:: Niddāna (neuter) [Sanskrit nirdāna, nis + dāna of dayati2, Skt. dāti, cf. dātta] cutting off, mowing, destroying Snp 78 (= chedana lunana uppāṭana Paramatthajotikā II 148) = SN I 172; Kindred Sayings I 319, cf. niḍḍāyati.
:: Niddāyati [denominative from niddā] to sleep DN I 231; Jāt I 192, 266; II 103; V 68, 382; Dhp III 175; Paramatthajotikā II 169.
:: Niddāyitar [agent noun from niddāyati] a sleepy person Dhp 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 DN III 253 = AN IV 15 (where reading is niddasa, which also as varia lectio at DN 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.; Vism 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); Jāt I 175, 409, 425; III 415; IV 28; V 21 (udaka°); Dhp II 37.
:: Niddhamanā (feminine) [either to niddhamati or to niddhāpeti] throwing out, ejection, expulsion Jāt V 233 (= nikkaḍḍhanā commentary).
:: Niddhamati [in form = Skt. 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 Snp 281 = Miln 414 (kāraṇḍavaṁ); Snp 282 (°itvā pāpicche), 962 (malaṁ = pajahati (Mahāniddesa I 478); Dhp 239 (the same); Miln 43, — past participle niddhanta).
:: Niddhana (adjective) [nis + dhana] without property, poor Jāt V 447.
:: Niddhanta (adjective) [past participle of niddhamati, nis + dhanta, q.v.] blown off, removed, cleaned, purified AN I 254 (jātarūpa "loitered," cf. niddhota); Snp 56 (°kasāva-moha; commentary vijahati); Dhp 236 (°mala, malānaṁ nīhaṭatāya Dhp III 336); Cullaniddesa §347 (= vanta and pahīna); Jāt VI 218 (of hair; commentary explains siniddharutā, varia lectio siniddha-anta, thus meant for Skt. snigdhānta).
:: Niddharaṇa (neuter) not with Hardy (Index Vv-a) = Skt. nirdhāraṇa (estimation), but to be read as nittharaṇa (see nittharaṇa2).
:: Niddhāmase at Jāt 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 Jāt IV 48, unless misread for niddhāpaye, as varia lectio bears out] to throw out, chase away, expel Jāt IV 41 (niddhāpayiṁsu), 48 (? for niddhāmase). Past participle niddhāpita.
:: Niddhāpita (adjective) [past participle of niddhāpeti, q.v.] thrown out Jāt 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 AN I 253 (jātarūpaṁ, immediately followed by niddhanta). Past participle niddhota.
:: Niddhunāti [Sanskrit nirdhunoti, nis + dhunāti] to shake off SN III 155; AN III 365 (odhunāti +; spelled nidhunāti); MN I 229; Thera 416; Peta Vatthu Commentary 256 (= odhunāti).
:: Niddhuniya (?) (neuter) [= Skt. nihnuvana from nihnute with different derivation] hypocrisy past participle 18 (= makkha); cf. JPTS 1884 83.
:: Niddhūpana (adjective) [nir + dhūpana] unscented Jāt VI 21 (udaka).
:: Niddisati and Niddissati [Sanskrit nir-diśati, cf. Latin distinguo] to distinguish, point out, explain, designate, define, express, to mean Iti 122 = Cullaniddesa §276f; Miln 123, 345; as 57; Dhp 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 Miln 3; as 57; Vism 528; Vimāna Vatthu 13.
:: Niddosa1 (adjective) [Sanskrit nirdośa, nis + dosa1] faultless, pure, undefiled Snp 476; as 2; Peta Vatthu Commentary 189 (= viraja); Dhp I 41.
:: Niddosa2 (adjective) [Sanskrit nirdveśa, nis + dosa2] free from hatred Jāt IV 10 (su°; commentary "adussanavasena," following upon sunikkodha).
:: Niddukkha (adjective) [nis + dukkha] without fault or evil Jāt 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 Jāt 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 DN 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 Snp 285 (brahma-n.); Dhp 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 Jāt VI 79 (explained as vākacīra-nivāsanaṁ = a bark dress). cf. sannidhi.
-kumbhī a treasure-pot, a treasure hidden in a pot = a hidden treasure Dhp II 107; IV 208; -nidhāna laying up treasures, burying a treasure Jāt IV 280; -mukha an excellent treasure AN 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. Skt. nirdātar weeder] to cut out, to weed DN I 231 (niddāyit°); Iti 56 (as varia lectio niddāta for niṇhāta, q.v.); Jāt 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 Dhp 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 SN IV 70 (dukkhaṁ); MN I 337f. (the same); AN I 251 (bandhanaṁ); Dhp 69 (dukkhaṁ = vindati, paṭilabhati Dhp 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 Jāt 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°); DN I 7 (°kathā), 101 (°sāmanta), 193, 237; MN I 429, 488; Peta Vatthu II 1318; Jāt VI 330; Peta Vatthu Commentary 111 (asitañjana°, varia lectio nagara). cf. negama.
:: Nigamana (neuter) [Sanskrit nigamana] quotation, explanation, illustration Vism 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 MN I 370-375, 380 and cf. jaṭila) Vinaya I 233 (Nātaputta, the head of that Order, cf. DN I 57; also Sīho senāpati n-sāvako); SN I 78, 82 (°bhikkhā); AN I 205f. (°uposatha), cf. 220; II 196 (°sāvaka); III 276, 383; V 150 (dasahi asaddhammehi samannāgata); Snp 381; Udāna 65 (jaṭilā, n., acelā, ekasāṭā, paribbājakā); Jāt II 262 (object to eating flesh); Sumaṅgalavilāsinī I 162; Dhp I 440; III 489; Vimāna Vatthu 29 (noun nāma samaṇajāti). — feminine nigaṇṭhī DN I 54 (nigaṇṭhi-gabbha).
:: Nigati (feminine) [ni + gati, q.v.] destiny, condition, behaviour Jāt 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 Thera 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 Jāt VI 504 as ni°.
:: Niggaha [Sanskrit nigraha, ni + gaha2; see niggaṇhāti] 1. restraint, control, rebuke, censure, blame Vinaya II 196; AN I 98, 174; V 70; Jāt V 116 (opposite paggaha); VI 371 (the same); Miln 28, 45, 224. — dun° hard to control (citta) Dhp 35 (cf. explained at Dhp I 295). 2. (logic) refutation Kathāvatthu 3.
:: Niggahaṇa (adjective) [Sanskrit nirgahaṇa, cf. nirgṛha homeless; nis + gahaṇa] without acquisitions, i.e. poor Jāt II 367 (varia lectio as gloss nirāhāra).
:: Niggahaṇatā (feminine) [abstract from ni + gṛh, cf. niggahīta] restraint Vism 134 (cittassa). Opposite pagg°.
:: Niggahīta (adjective) [Sanskrit nigṛhīta, ni + gahita] restrained, checked, rebuked, reproved SN III 12; AN I 175 (aniggahīto dhammo); Jāt 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 Dhp 326; Jāt IV 97; Miln 184; Vism 133. — Opposite paggaṇhāti. 2. to rebuke, censure (with instrumental) AN III 187; Jāt III 222; Miln 9 (musāvādena); Dhp 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) Miln 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 Jāt III 538 (varia lectio as gloss, nikkāruṇika); IV 48 (varia lectio nikatika).
:: Niggayha-vādin (adjective) [see niggaṇhāti] one who speaks rebukingly, censuring, reproving, resenting Dhp 76 (see explanation in detail at Dhp II 107 and cf. MN III 118).
:: Niggayhati [Sanskrit nigṛhyate, ni + gayhati, passive of niggaṇhāti] to be seized by (?), to be blamed for Dhp I 295 (cittaṁ dukkhena n., in explanation of dunniggaha).
:: Niggāhaka (adjective/noun) [ni + gāhaka, see niggaṇhāti] one who rebukes, oppresses, oppressor Snp 118 (= bādhaka Paramatthajotikā II 178, with varia lectio ghātaka); Jāt IV 362 (= balisādhaka commentary).
:: Nigghātana (neuter) [Sanskrit nirghātana, nis + ghātana, but cf. nighāta] destruction, killing, rooting out Snp 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 SN I 190; AN IV 88 (appa° noiseless, literally of little or no noise); Snp 719, 818 (= nindāvacana Paramatthajotikā II 537), 1061; Jāt 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 Snp 959 (= appasadda appanigghosa Mahāniddesa 467).
:: Niggilati (niggalati) [Sanskrit nigirati, ni + gilati] to swallow down (opposite uggilati to spit out, throw up) Jāt IV 392 (sic as varia lectio; text niggalati).
:: Niggumba (adjective) [Sanskrit nirgulma, nis + gumba] free from bushes, clear Jāt I 187; Miln 3.
:: Nigguṇa (adjective) [Sanskrit nirguṇa, nis + guṇa] devoid of good qualities, bad Miln 180.
:: Nigguṇḍi (feminine) [Sanskrit nirguṇḍī, of obscure etymology] a shrub (Vitex Negundo) Miln 223 (°phala); Vism 257 (°puppha).
:: Nigha1 (nīgha) (adjective/noun) is invented by commentary and scholiasts to explain the combination anigha (anīgha sporadic, e.g. SN 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 SN IV 292 = Cullaniddesa §45; SN V 57. — (adjective) anigha not trembling, undisturbed, calm [see etymology under īgha = Skt. ṛgh of ṛghāyati to tremble, rage, rave] SN I 54; IV 291; Jāt V 343. Otherwise always combined with nirāsa: SN I 12 = 23, 141; Snp 1048, 1060, 1078. Explained correctly at Paramatthajotikā II 590 by rāgādi-īgha-virahita. Spelling anīgha Jāt III 443 (commentary niddukkha); Peta Vatthu IV 134 (+ nirāsa; explained by niddukkha Peta Vatthu Commentary 230). Anīgha also at Iti 97 (+ chinnasaṁsaya); Udāna 76; Dhp 295 (varia lectio aniggha; explained by niddukkha Dhp III 454).
:: Nigha2 (neuter) [probably ni + gha = Skt. °gha of hanati (see also Pāḷi °gha), to kill; unless abstracted from anigha as in preceding nigha1] killing, destruction Theri 491 (= maraṇasampāpana Therīgāthā Commentary 288).
:: Nighaṁsa [Sanskrit nigharṣa] rubbing, chafing as 263, 308.
:: Nighaṁsana (neuter) [Sanskrit nigharṣana] = nighaṁsa Miln 215.
:: Nighaṁsati [Sanskrit nigharṣati, ni + ghaṁsati1] 1. to rub, rub against, graze, chafe Vinaya II 133; Vism 120; Dhp I 396. 2. to polish up, clean Jāt 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. — BHS 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) DN I 88; AN I 163, 166; III 223; Snp page 105; Miln 10. Buddhaghosa's explanation is quoted by Trenckner, "Notes" page 65.
:: Nighāta [Sanskrit nighāta, ni + ghāta] striking down, suppressing destroying, killing MN I 430; Nettipakaraṇa 189. cf. nighāti.
:: Nighāti [ni + ghāti] "slaying or being slain," defeat, loss (opposite ugghāti) Snp 828. cf. nighāta.
:: Nigrodha [Sanskrit nyagrodha; Non-Aryan?] the banyan or Indian fig-tree, Ficus Indica, usually as compound °rukkha Vinaya IV 35; DN II 4; Snp 272; Jāt III 188 (r.) Dhp II 14 (r.); Peta Vatthu Commentary 5 (r.) 112, 244; Saddhammopāyana 270;
-pakka the fruit of the fig-tree Vism 409; -parimaṇḍala the round or circumference of the banyan DN 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 Jāt I 286; III 392; IV 203; Peta Vatthu III 43 (≈ parigūhāmi, varia lectio guyhāmi). Past participle nigūḷha (q.v.).
:: Nigūḷha [Sanskrit nigūḍha, but BHS nirgūḍha (Divyāvadāna 256); ni + gūḷha] hidden (down), concealed; (n.) a secret Jāt 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); Jāt V 435 (°bhoga one whose fortunes are destroyed).
-māna "with slain pride," humiliated, humble SN IV 203; Theri 413 (= apanīta-māna Therīgāthā Commentary 267); Jāt 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 ...) DN 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 SN I 12; Snp 890; Mahāniddesa 105, 194; Peta Vatthu Commentary 198 (jāti° low-born); Saddhammopāyana 86. Opposed to seyya Jāt VI 356f.
-attha one who has lost his fortune, poor Peta Vatthu IV 15; -kamma of low action Snp 661 = Iti 43; Dhp 306; Jāt II 417; -citta low-minded Peta Vatthu Commentary 107 (= dīna); -jātika of inferior birth or caste Peta Vatthu Commentary 175; -pañña of inferior wisdom Snp 890 (= paritta-pañña Mahāniddesa 299); -sevin of vile pursuit AN I 126.
:: Nihīnatā (feminine) [abstract to nihīna] lowness, inferiority; vileness, baseness DN I 98, 99.
:: Nihīyati [ni + hīyati, passive of hā, see jahāti] to be left, to come to ruin, to be destroyed AN I 126 = Jāt 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 Vism 342 (varia lectio nijj°).
:: Nijigiṁsanatā (feminine) [from nijigiṁsati] covetousness Vism 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 DN I 8 (lābhaṁ) AN 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 SN IV 339; AN 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 MN I 93; Theri 431 (nijjaressāmi = jīrāpessāmi vināsessāmi Therīgāthā Commentary 269).
:: Nijjaṭa (adjective) [Sanskrit nirjaṭa, nis + jaṭa, adjective to jaṭā] disentangled Jāt I 187; Miln 3.
:: Nijjāleti [nis + jāleti] to make an end to a blaze, to extinguish, to put out Jāt VI 495 (aggiṁ).
:: Nijjhatta (adjective) [past participle of nijjhāpeti, Skt. nidhyapta or nidhyāpita] satisfied, pacified, appeased Jāt VI 414 (= khamāpita commentary); Vimāna Vatthu 6319 (= nijjhāpita Vimāna Vatthu 265); Miln 209. See also paṭi°
:: Nijjhatti (feminine) [abstract to nijjhatta, cf. BHS nidhyapti, formation like Pāḷi ñatti < Skt. jñapti] conviction, understanding, realization; favourable disposition, satisfaction MN I 320; AN IV 223; Paṭisambhidāmagga II 171, 176; Miln 210.
:: Nijjhāma (adjective/noun) [Sanskrit niḥkṣāma, cf. niḥkṣīṇa, nis + jhāma of jhāyati2 = Skt. kṣāyati] burning away, wasting away, consuming or consumed AN I 295; Nettipakaraṇa 77, 95 paṭipadā.
-taṇha (adjective) of consuming thirst, very thirsty Jāt I 44; -taṇhika = °taṇha denoting a class of petas (q.v.) Miln 294, 303, 357.
:: Nijjhāna1 (neuter) [Sanskrit nidhyāna, ni + jhāna1] understanding, insight, perception, comprehension; favour, indulgence (= nijjhāpana), pleasure, delight Jāt VI 207. Often as °ṁ khamati: to be pleased with, to find pleasure in: SN III 225, 228; MN I 133, 480; Vimāna Vatthu 8417. Thus also diṭṭhinijjhāna-kkhanti delighting in speculation AN 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 Jāt 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 ... Miln 141 (pañha).
:: Nijjhāpeti [Sanskrit nidhāyayati, ni + jhāpeti, causative to jhāyati1; cf. Skt. nididhyāsate] to make favourably disposed, to win somebody's affection, or favour, to gain over Vinaya II 96; MN I 321; Jāt IV 108; 414, 495; VI 516; Miln 264; Vimāna Vatthu 265 (nijjhāpita = nijjhatta).
:: Nijjhāyana (neuter) [Sanskrit *niḥkṣāyana, nis + jhāyana of jhāyati2] burning away, consumption; figurative remorse, mortification in anto° Jāt I 168 (cf. nijjhāna2).
:: Nijjhāyati1 [Sanskrit nidhyāyati, ni + jhāyati1] to meditate, reflect, think SN III 140f. (+ passati, cf. jānāti), 157; MN 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 DN I 96; MN II 217 = AN I 221 (vedanākkhayā sabbaṁ dukkhaṁ n. bhavissati); MN I 93; AN V 215f.; Nettipakaraṇa 51.
:: Nijjita (adjective) [Sanskrit nirjita, nis + jita] unvanquished Miln 192 (°kammasūrā), 332 (°vijita-saṅgāma); Saddhammopāyana 360.
:: Nijjīvata (adjective) [Sanskrit nirjīvita, nis + jīva1] lifeless, soulless as 38; Miln 413.
:: Nikacca see nikati.
:: Nikanta (adjective) [Sanskrit nikṛtta and nikṛntita (cf. Divyāvadāna 537, 539), ni + kantati2] cut, (ab-)razed MN 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 Thera 20; Paṭisambhidāmagga II 72, 101; Dhammasaṅgani 1059, 1136; Vism 239, 580; as 369; Dhp IV 63; Sumaṅgalavilāsinī I 110; Dāṭhāvaṁsa III 40.
:: Nikaṇṇika (adjective) under (four) ears, secret, cf. catukkaṇṇa Jāt 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 Snp 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.) Dhp 9.
:: Nikata (adjective) [Sanskrit nikṛta, ni + karoti "done down"] deceived, cheated MN I 511 (+ vañcita paladdha); SN IV 307 (+ vañcita paluddha).
:: Nikati (feminine) [Sanskrit nikṛti, see nikata] fraud, deceit, cheating DN I 5 (= Sumaṅgalavilāsinī I 80 paṭirūpakena vañcanaṁ); III 176; Snp 242 (= nirāsaṁ-karaṇaṁ Paramatthajotikā II 286); Jāt 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 Jāt I 223, nikatyā Jāt II 183, nikacca SN I 24. cf. nekatika.
:: Nikaṭṭha (adjective) [cf. Skt. nikṛṣṭa, ni + kāsati] brought down, debased, low. As one kind of puggala (n.-kāya + n.-citta) AN II 137. locative nikaṭṭhe (adverb) near Jāt III 438 = Therīgāthā Commentary 105 (verse 33) (= santike Jāt III 438).
:: Nikāma [Vedic nikāma, ni + kāma] desire, pleasure, longing: only in compounds; see nanikāma.
-kāra read by Kern (Toevoegselen 174) at Thera 1271 for na kāmakāra but unjustified (see Paramatthajotikā II on Snp 351); -lābhin gaining pleasure SN II 278; MN I 354; III 110; AN 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 SN I 122, and nikāmayamāna Vinaya II 108. cf. nikanta and nikanti.
:: Nikāra [Sanskrit nikārain different meaning, ni + kāra] service, humility Jāt 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 Jāt V 87 (—°), corresponds to °avakāsa.
:: Nikāsin (adjective) [cf. Skt. nikāśin; from ni + kāsati] "shining," resembling, like Jāt 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 SN III 152; deva° the assembly of the gods, the gods DN II 261; MN I 102; SN IV 180; AN III 249; IV 461; Peta Vatthu Commentary 136; satta° the world of beings, the animate creation, a class of living beings SN II 2, 42, 44; MN 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; Dhp II 95 (dhammāsanaṁ āruyha pañcahi nikāyehi atthañ ca kāraṇañ ca ākaḍḍhitvā). The five Nikāyas are enumerated also at Vism 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 Dhp 91 (= ālaya Dhp 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 Snp 207; Miln 244 (+ nirālaya).
-vāsin (a°) not living in a house, not associating with anybody Miln 201; -sayana = °vāsin Miln 361; -sārin (a°) "wandering homeless" or "not living in company," i.e. not associating with, not a follower of ... SN III 9f. = Mahāniddesa 198; Snp 844 = SN III 9; Paramatthajotikā II 255 = SN III 10; Snp 970 (= Mahāniddesa 494 q.v.).
:: Niketavant (adjective) [to niketa] parting company with Miln 288 (kamma°).
:: Niketin (adjective) having an abode, being housed, living in Snp 422 (kosalesu); Jāt 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); Jāt V 434 = Dhp IV 197 (the same); DN II 127 (ṇ); Jāt 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; Jāt 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) Snp 28; Dhp 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 Jāt VI 499 (°patta without wings, deprived of its wings).
:: Nikiḷita (adjective) [Sanskrit nikrīḍita, past participle of nikrīḍayati, ni + kīḷati] engrossed in play Jāt VI 313.
:: Nikiṇṇa (adjective) [Sanskrit nikīrṇa, past participle ni + kirati, cf. kiraṇa] "strewn down into," hidden away, sheltered Jāt III 529.
:: Nikīḷitāvin (adjective) [from ni-kīḷati] playful, playing or dallying with (with locative), finding enjoyment in SN 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 Jāt III 22 (a°); V 234. (= niddhamanā).
:: Nikkaḍḍhati [Sanskrit niṣkarṣati, nis + kasati, cf. kaḍḍhati] to throw out Vinaya IV 274 (causative nikkaḍḍhāpeti ibid); Jāt I 116; II 440; Paramatthajotikā II 192. Past participle nikkaḍḍhita.
:: Nikkaḍḍhita (adjective) [Sanskrit niṣkarṣita see nikkaḍḍhati] thrown out Jāt 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) AN I 4; III 214; Vimāna Vatthu 187 (= viriya Vimāna Vatthu 96); Dhammasaṅgani 13, 22, 219, 571; Vism 132; Miln 244 (+ ārambha). — (adjective) strong in (—°), enduring, exerting oneself SN I 194 (tibba°); V 66, 104f.; Snp 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 Miln 245 (+ ārabhati) = SN I 156 (kkh).
:: Nikkaṇṭaka (adjective) [Sanskrit niṣkaṇṭaka, nis + kaṇṭaka] free from thorns or enemies Miln 250; cf. akaṇṭaka.
:: Nikkaṅkha (adjective) [Sanskrit niḥśaṅka, nis + kaṅkha, adjective of kaṅkhā, cf. kaṅkhin] not afraid, fearless, not doubting, confident, sure Jāt I 58. cf. nissaṁsaya.
:: Nikkaṅkhā (feminine) [Sanskrit niḥśaṅkā, nis + kaṅkhā] fearlessness, state of confidence, trust (cf. nibbicikicchā) SN V 221.
:: Nikkaruṇa (adjective) [nis + karuṇa, adjective of karuṇā] without compassion, heartless Snp 244 (= sattānaṁ anattha kāma); Saddhammopāyana 508.
:: Nikkaruṇatā (feminine) = following Vism 314.
:: Nikkaruṇā (feminine) [Sanskrit niṣkaruṇatā; nis + karuṇā] heartlessness Peta Vatthu Commentary 55.
:: Nikkasāva see nikasāva.
:: Nikkaya [cf. Skt. niṣkraya, nis + kaya cf. nikkiṇāti] "buying off," redemption Jāt VI 577.
:: Nikkāma (adjective) [Sanskrit niṣkāma, nis + kāma] without craving or lust, desireless Snp 1131 (= akāmakāmin Cullaniddesa §340; pahīna kāma Paramatthajotikā II 605 with varia lectio: nikkāma). cf. nikkāmin.
:: Nikkāmin (adjective) [nis + kāmin] = nikkāma Snp 228 (= katanikkha mana Paramatthajotikā I 184).
:: Nikkāraṇā (ablative = adverb) [Sanskrit niṣkāraṇā, nis + kāraṇaṁ] without reason, without cause or purpose Snp 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 Jāt 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) SN II 234 (suvaṇṇa° and siṅgi°); Jāt I 84 (the same); AN IV 120 (suvaṇṇa°); Vimāna Vatthu 208 = 438 (varia lectio nekkha) Jāt VI 180; Miln 284. suvaṇṇanikkha-sataṁ (one-hundred gold pieces) Jāt I 376; IV 97; V 58; °sahassaṁ (one-thousand) Jāt V 67; Dhp I 393. — See also nekkha.
:: Nikkhama (adjective) [cf. Skt. niṣkrama] going out from Peta Vatthu Commentary 80 (nāsikāya n.-mala). dun° at Thera 72 is to be read dunnikkhaya, as indicated by vv.ll. See the latter.
:: Nikkhamana [BHS niṣkramaṇa, to nikkhamati] going out, departing Jāt 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: AN V 195). DN II 14 (mātu kucchismā); Jāt I 52 (mātukucchito). Imperative nikkhama Peta Vatthu I 103; present participle nikkha manto Jāt I 52; II 153; III 26 (mukhato); Peta Vatthu Commentary 90; preterit nikkhami Jāt II 154; III 188; future °issati Jāt II 154; gerund nikkhamma Jāt I 51, 61 (figurative) and nikkhamitvā Jāt I 16, 138 (figurative), 265; III 26; IV 449 (n. pabbajissāmi); Peta Vatthu Commentary 14, 19 (figurative) 67 (gāmato ￼), 74 (the same); infinitive nikkhamituṁ Jāt 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 BHS niṣkramati in same meaning, e.g. Divyāvadāna 68 etc.) SN I 156 (ārabbhati + n.) = Miln 245 (where nikkamati); Jāt 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 SN II 128; Jāt I 264, II 112, — past participle nikkhāmita Jāt 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) SN I 185 (agārasmā anagāriyaṁ); Snp 991 (Kapila vatthumhā n. lokanāyako); Jāt 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); Dhp 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 Jāt IV 449 (= dun-nikkaḍḍhiya commentary); also to be read (varia lectio) at Thera 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); Jāt 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). Vism 618 (= cuti); Dhp II 98 (sarīra°); Sumaṅgalavilāsinī I 50 (sutta°); as 344; Miln 91.
:: Nikkhepana (neuter) = nikkhepa SN III 26 (bhāra° getting rid of the load, opposite bhāradānaṁ); Miln 356 (= comparison); Vism 236 (deha°).
:: Nikkhipati [Sanskrit nikṣipati, ni + khipati] 1. to lay down (carefully), to put down, to lay (an egg) Vinaya II 114; Iti 13, 14 (potential nikkhipeyya); past participle 34; Jāt I 49 (aṇḍakaṁ). 2. to lay aside, to put away Vinaya I 46 (patta-cīvaraṁ); AN 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 DN II 16 (Bhagavato sarīraṁ) Jāt II 104, 111, 416; future °issati DN II 157 (samussayaṁ); gerund °itvā MN III 156 (cittaṁ); Jāt 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 DN II 14 (maṇi-ratanaṁvatthe n. set into); Iti 13 (sagge°: put into heaven); Jāt I 53, 266; Peta Vatthu III 68; Miln 343 (agga° put down as the highest, i.e. of the highest praise; cf. BHS agranikṣipta Lalitavistara 167); Peta Vatthu Commentary 148 (dhana n. = collected, varia lectio nikkita). nikkhitta-daṇḍa (adjective) not using a weapon (cf. daṇḍa) SN I 141 etc.; nikkhitta-dhura unyoked, freed of the yoke AN I 71; III 108; cf. as 145; — su° well set, well arranged AN II 147f. (°assa pada-vyañjanassa attho sunnayo hoti); opposite dun° AN 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 Dhp IV 192 = Paramatthajotikā II 469 (= anāvila).
:: Nikkiṇāti [Sanskrit niṣkriṇāti, nis + kiṇāti] to buy back, to redeem Jāt VI 576, 585; Miln 284.
:: Nikkiṇṇa (adjective) [Sanskrit niṣkīrṇa, nis + kiṇṇa, see kiraṇa] spread out, spread before, ready (for eating) Jāt VI 182 (= ṭhapita commentary).
:: Nikkodha (adjective) [nis + kodha] without anger, free from anger Jāt IV 22.
:: Nikkuha (adjective) [nis + kuha] without deceit, not false AN II 26 = Iti 113; Snp 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 AN I 130; SN 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, Skt. kubja, but better with Kern, Toevoegselen 1. page 175 = Skt. nyubjati, influenced by kubja with regard to k.] to turn upside down, to upset Vinaya II 113; AN 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; DN I 85, 110; 147, MN I 24 (k.); AN I 173; III 238; Theri 28, 30 (k.); Jāt 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 MN 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 DN 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 Thera 1270 (nikūjaṁ); Therīgāthā Commentary 211 (nikūji). 2. to twang, jingle, rustle Jāt III 323, — past participle nikūjita. — cf. abhi°.
:: Nikūjita [see nikūjati] sung forth, warbled out Theri 261.
:: Nikūṭa [ni + kūṭa to kūṭa2] a corner, top, climax Jāt I 278 (arahatta°, where usually arahattena kūṭaṁ etc.); Sumaṅgalavilāsinī I 307 (the same).
:: Ni(l)lañchaka (adjective/noun) [cf. Skt. nirlāñchana, of nirlāñchayati = nis + laccheti] one who marks cattle, i.e. one who castrates or deprives of virility Jāt 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 Jāt III 454.
:: Nilenaka (neuter) [cf. Skt. nilayana, from ni + lī] settling place, hiding-place, refuge Jāt 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 Jāt I 135, 293; III 26; Vimāna Vatthu 230.
:: Nilīyana (neuter) [abstract from nilīyati, cf. Skt. nilayana] hiding Jāt 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 Jāt I 222, 292; Miln 257; Peta Vatthu Commentary 178. Preterit nilīyi Jāt I 158; III 26; Dhp II 56; Peta Vatthu Commentary 274, — past participle nilīna. causative II nilīyāpeti to conceal, hide (transitive) Jāt I 292.
:: Nillaccheti [nis + laccheti of lāñch, cf. lakkhaṇa] to deprive of the marks or characteristics (of virility), to castrate Theri 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 Theri 440; written as nilicchita at Jāt 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 AN II 26 = Iti 113.
:: Nillāḷeti and Nilloḷeti [nis + lul, cf. Skt. laḍayati and loḍayati] to move (the tongue) up and down SN I 118; MN I 109; Sumaṅgalavilāsinī I 42 (past participle nillāḷita-jivhā); Dhp IV 197 (jivhaṁ nilloleti; varia lectio nillāleti and lilāḷeti) = Jāt 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 Jāt IV 10.
:: Nillokana (adjective/noun) [nis + lokana] watching out; watchful, careful Jāt 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 Snp 56 (= Cullaniddesa §362 nittaṇha); Jāt V 358.
:: Nillopa [cf. Skt. nirlopa, nis + lup] plundering, plunder DN I 52; AN I 154; Mahāniddesa 144 (°ṁ harati); Cullaniddesa §199 7 b; Tikapaṭṭhāna 167, 280; Sumaṅgalavilāsinī I 159.
:: Nimajjhima (adjective) the middle one Jāt V 371.
:: Nimantaka (adjective/noun) one who invites Miln 205.
:: Nimantana (neuter) [to nimanteti] invitation Vinaya I 58 = II 175; DN I 166; MN I 77; AN I 295; Jāt I 116 (ṇ), 412; past participle 55.
:: Nimantaṇika Nimantanika (adjective) inviting; (neuter) name of a suttanta MN I 331; quoted at Vism 393.
:: Nimanteti [Sanskrit nimantrayati, ni + manteti] to send a message, to call, summon, invite, coax (to = with instrumental) Snp 981 (nimantayi preterit, āsanena asked him to sit down); Jāt VI 365; Cullaniddesa §342; Dhp 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 Snp 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); AN I 32; V 212; Vimāna Vatthu 3336 (°muṭṭhi, a handful of n. leaves); Jāt II 105, 106; Dhp 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 Miln 194.
:: Nimināti [Sanskrit niminoti in different meaning, the Pāḷi meaning being influenced by mā; ni + mināti, mi to fix, measure cf. Skt. nimaya barter, change] to turn round, change; to barter, exchange for (with instrumental): present imperative niminā Jāt V 343 (= parivattehi commentary); present 1st plural nimimhase Jāt II 369, potential nimineyya Jāt III 63; future nimissati Jāt V 271, 453 (devatāhi Nirayaṁ); preterit nimmini Jāt 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 Jāt VI 336 (a°).
:: Nimisati [Sanskrit nimiṣati, ni + misati] to wink DN II 20 (animisanto, not winking; varia lectio animm°; Jāt III 96 (ummisati + n.). cf. nimisatā.
:: Nimitta (neuter) [cf. Skt. nimitta, to mā, although etymology uncertain] 1. sign, omen, portent, prognostication DN I 9 (study of omens = n. satthaṁ Sumaṅgalavilāsinī I 92, q.v. for detailed explanation); Jāt I 11 (caturo nimitte nāddasaṁ); Miln 79, 178. Especially as pubba° signs preceding an event, portents, warnings, foreshadowings SN V 154, 278, 442; Iti 76 (cf. Divyāvadāna 193, of the waning of a god); Jāt I 48, 50 (32 signs before birth, some at Sumaṅgalavilāsinī I 61), 59; Miln 298; Vism 577. 2. outward appearance, mark, characteristic, attribute, phenomenon (opposite essence) DN III 249; AN I 256; III 319, 375f.; IV 33, 418f.; Jāt I 420; Paṭisambhidāmagga I 60, 91f., 164, 170; II 39, 64; Vibhaṅga 193f. — Mental reflex, image (with reference to jhāna) Vism 123, cf. as 167. — Specified e.g. As following: oḷārika SN V 259; pasādaniya SN V 156; paccavekkhana° DN III 278; Vibhaṅga 334; bahiddhā-saṅkhārā° Paṭisambhidāmagga I 66f.; bāla° (opposite paṇḍita°) MN III 163; AN I 102; mukha° (= face) DN I 80; SN III 103; V 121; AN V 92, 97f., 103; rūpa°, sadda° etc. SN III 10; MN I 296; Paṭisambhidāmagga I 92, 112; samatha° DN III 213; samādhi° etc. AN I 256f.; subha° (and asubha°) SN V 64, 103f.; AN I 3f., 87, 200; V 134; Vism 178f. nimittaṁ gaṇhāti to make something the object of a thought, to catch up a theme for reflection Vinaya I 183, cf. SN V 150f. (°ṁ uggaṇhāti); MN I 119 (= five sorts of mental images); Cullaniddesa §659; as 53 (= ākāra). See below n-gāhin and animitta. nimittaṁ parivajjeti to discard the phenomenal SN I 188; Snp 341. 3. mark, aim: in nimittaṁ karoti to pick out the aim, to mark out Jāt V 436; Cullaniddesa §235, the same; Miln 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 Dhp 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" Vism 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°) SN I 188; IV 225 (phassa), 268, 360 (samādhi); MN I 296 (ceto-vimutti); AN I 82; III 292; IV 78; Vinaya III 129; Thera 92; DN III 219, 249; Dhp 92; Snp 342; Paṭisambhidāmagga I 60, 91; II 36, 59f. (vimokha), 65f., 99; Dhammasaṅgani 530 (read a° for appa°); Vism 236; as 223 (absence of the 3 lakkhaṇas); Miln 333, 413; Dhp II 172; Therīgāthā Commentary 50. See also Compendium 199, 2115. sanimitta SN V 213f.; AN I 82.
-ānusārin following outward signs (= °gāhin) AN III 292; Nettipakaraṇa 25; -kamma prognostication, prophecy Vinaya V 172; Vibhaṅga 353; -karaṇa = °gāhin SN IV 297; -gāhin "taking signs," enticed or led away by outward signs, entranced with the general appearance, sensuously attracted DN I 70 (cf. DB I 80); III 225; SN IV 104, 168; AN II 16; III 99; V 348; past participle 20, 24, 58; Dhammasaṅgani 1345; Miln 367, 403. cf. Vism 151, 209.
:: Nimīlati (and Nimmīlati) [ni + mīlati] to shut, close (the eyes) Jāt I 279; Dhp II 6 (akkhīni nimmīlituṁ nāsakkhi). Causative nim(m)īleti the same MN I 120; Dhp II 28 (paralokaṁ; opposite ummīleti); Jāt I 279; Vism 292 (akkhīni ni°).
:: Nimmadana (neuter) [to nimmādeti] touching, touch, crushing, subduing AN II 34 (mada-nimmadana, crushing out pride; may, however, be taken as nis + mada of mad = "de-priding," literally disintoxication); Buddhavaṁsa I 81; Vism 293.
:: Nimmadaya (adjective) [Sanskrit nirmṛdya, gerund of nimmadeti] suppressible DN II 243.
:: Nimmaddana (neuter) [nis + mṛd] touching, crushing Miln 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. Skt. nirmatsara] without egotism, not false, not slandering Snp 56 (cf. Cullaniddesa §356 makkha = niṭṭhuriya; see also Paramatthajotikā II 108; paraguṇa-vināsana-lakkhaṇo makkho).
:: Nimmakkhika (adjective) [Sanskrit nirmakṣika] free from flies Jāt I 262; Dhp I 59.
:: Nimmala (adjective) [nis + mala] free from impurity, stainless, clean, pure AN IV 340; Dhp 243; Cullaniddesa §586; Vism 58; Saddhammopāyana 250.
:: Nimmaṁsa (adjective) [nis + maṁsa] fleshless MN I 58, 364; Peta Vatthu Commentary 68.
:: Nimmanussa (neuter) [nis + manussa + ya] void of men, absence of men Jāt III 148.
:: Nimmathana (neuter) [nis + mathana] crushing Jāt III 252; Vism 234 (sattu°); Dhp III 404; Vimāna Vatthu 284.
:: Nimmatheti [nis + matheti] to crush out, suppress, destroy Jāt I 340. cf. abhimatthati.
:: Nimmādeti [either = Skt. nirmṛdayati (mṛd) or *nirmādayati to nirmada. Free from pride = nirmāṇa] to crush, subdue, humiliate; insult DN 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 MN II 122; AN I 173; Vibhaṅga 367. N.-ratī devā a class of devas, e.g. At DN I 218; Iti 94; Vism 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 Dhp II 72.
:: Nimmātar [Sanskrit nirmātṛ, agent noun of nimmināti] maker, builder, creator DN I 18, 56 (in formula: Brahmā ... kattā nimmātā ...).
:: Nimmināti [cf. Skt. 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 Jāt I 232; Peta Vatthu Commentary 245; Dhp IV 67; gerund nimminitvā Jāt 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 DN 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°. Iti 94; Dhammasaṅgani 1280 (cf. kāma); DN III 218; Jāt 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); Vism 228 (mārena nimmitaṁ Buddharūpaṁ); Vimāna Vatthu 36 (= mitaṁ gacchati vāraṇo), 79; Therīgāthā Commentary 69, 70; Miln 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 Jāt VI 177.
:: Nimokkha = vimokkha SN I 2 (varia lectio vi°, preferable).
:: Nimugga (adjective) [cf. Skt. nimagna, past participle of nimujjati] plunged, immersed in, sunk down or fallen into (—°) (with locative) Vinaya III 106 (gūthakūpe sasīsakaṁ n.); DN I 75; Jāt I 4; III 393 (gūthakalale), 415; Mahāniddesa 26; past participle 71; Miln 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 AN IV 11; past participle 74; Jāt I 66, 70; III 163, 393 (kāmakalale); IV 139; preterit nimujji Jāt II 293; Peta Vatthu Commentary 47 (udake). — causative nimujjeti (so read for nimujjati Jāt 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) DN I 78. See ummujjā.
:: Nindana (neuter) [abstract from nindati] blaming, reviling, finding fault Dhp 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 AN II 3; V 171, 174; Snp 658; Jāt VI 63; Dhp 227; infinitive nindituṁ Dhp 230; gerundive nindanīya Paramatthajotikā II 477. Past participle nindita (q.v.); cf. also nindiya.
:: Nindā (feminine) [cf. Skt. nindā, to nindati] blame, reproach, fault-finding, fault, disgrace SN III 73; AN II 188; IV 157f.; MN I 362; Snp 213 (+ pasaṁsā blame and praise); Dhp 81 (the same); Snp 826, 895, 928; Dhp 143, 309; Mahāniddesa 165, 306, 384; Dhp II 148. — In compounds nindi° see anindi°.
:: Nindita (adjective) [past participle of nindati] blamed, reproved, reviled; faulty, blameworthy Dhp 228; Peta Vatthu II 334 (a° blameless = agarahita pasaṁsa Peta Vatthu Commentary 89); Saddhammopāyana 254, 361. — anindita Jāt IV 106 (°aṅgin).
:: Nindiya (adjective) [Sanskrit nindya, original gerund of nindati] blameable, faulty, blameworthy Snp 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 Jāt 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; Jāt II 15; Paṭisambhidāmagga II 197; — Vinaya II 237 = AN IV 198 (samuddo anupubba° etc.); AN IV 224 (viveka°); V 175 (the same); MN I 493 (Nibbāna°). Similarly: samudda° Gaṅgā ￼ MN I 493; nekkhamma° Jāt I 45 (V 258); samādhi° Miln 38. 2. (accusative as adverb) downward: ninnaṁ pavattati to flow downward MN I 117; Peta Vatthu I 57; ninnagata running down Miln 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 Snp 30 (mahamegho °ṁ pūrayanto); Paramatthajotikā II 42 (= pallala); Iti 66 (megho °ṁ pūreti); Peta Vatthu II 945 (megho °ṁ paripūrayanto).
-unnata low lying and elevated Miln 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 AN II 117 (°sadda); Jāt VI 43; Vimāna Vatthu 161; Miln 148; Dāṭhāvaṁsa V 31.
:: Ninnādin (adjective) [from ninnāda] sounding (loud), resonant (of a beautiful voice) DN II 211 (cf. aṭṭhaṅga brahmassara and bindu).
:: Ninnāmeti [causative of ni + namati] to bend down, put out (the tongue) DN I 106 (jivhaṁ = nīharati Sumaṅgalavilāsinī I 276); Jāt I 163, 164; cf. Divyāvadāna 7, 71 (nirṇāmayati).
:: Ninnāmin (adjective) [from ni + nam] bending downwards, descending AN IV 237.
:: Ninnetar [agent noun to ni-nayati = Skt. 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 SN IV 94; MN I 111; AN 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 (°—) AN I 254 (ninnīta-kasāva of gold: free from dross).
:: Niṇhāta (adjective) [Sanskrit niḥsnāta, nis + nahāta] cleansed, purified Iti 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 Jāt V 6 read as nīpa.
:: Nipacca-vādin (adjective) [nipacca, gerund of nipāteti + vādin] speaking hurtfully Snp 217 (= dāyakaṁ nipātetvā appiyavacanānivattā Paramatthajotikā II 272).
:: Nipaccākāra [nipacca, gerund of nipatati + ākāra] obedience, humbleness, service SN I 178; V 233; AN V 66; Jāt I 232; IV 133; Vimāna Vatthu 22, 320; Peta Vatthu Commentary 12.
:: Nipadāmase at Jāt 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,Pāḷi Gramar 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 Jāt IV 361 (see nipatati).
:: Nipajjati [Sanskrit nipadyate, ni + pajjati] to lie down (to sleep) DN I 246; AN IV 332; Jāt I 150; Dhp I 40; Peta Vatthu Commentary 280; preterit nipajji Jāt I 279; II 154; III 83; Vimāna Vatthu 75, 76; Peta Vatthu Commentary 74, 75, 93; gerund nipajja Jāt I 7 (V 44: °ṭṭhānacaṅkama). — causative nipajjāpeti to lay down, deposit Jāt I 50, 253, 267; III 26, 188; Dhp I 50; Vimāna Vatthu 76 (°etvā rakkhāpetha). cf. abhi°.
:: Nipaka (adjective) [cf. BHS nipaka chief, from Skt. nipa, chief, master] intelligent, clever, prudent, wise SN I 13, 52, 187; MN I 339; AN I 165 (+ jhāyin); III 24, 138; Snp 45 ≈ Dhp 328 ≈ Dhp I 62; Snp 283, 962, 1038; Cullaniddesa §349 (= jātimā) = Mahāniddesa 478; Buddhavaṁsa I 49; Vibhaṅga 426; Miln 34, 342, 411; Vism 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 Jāt I 326.
:: Nipanna (adjective) [past participle of nipajjati] lying down Jāt 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; Jāt 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); Jāt 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?" Jāt IV 361. See also nipadāmase. — cf. abhi°, san°.
:: Nipāka (adjective) [Sanskrit nipāka, ni + pāka (pa cat i)] full grown, fully developed, in full strength Jāt VI 327 (of a tree).
:: Nipāta [Sanskrit nipāta, ni + pāta, of nipatati] 1. falling down Dhp 121 (udabindu°); Vimāna Vatthu 279 (diṭṭhi°, a glance); Peta Vatthu Commentary 45 (asa°). 2. descending MN I 453. 3. a particle, the grammatical term for adverbs, conjunctions and interjections Jāt 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 Dhp 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 DN I 91; MN I 453 (ayokaṭāhe); Jāt 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 Dhp 35, 36 (yattha kāma° cittaṁ = yattha yattha icchati tattha tatth'eva nipatati Dhp I 295). 2. going to bed DN I 60 (pacchā° going to bed late). cf. abhi°.
:: Nippabha (adjective) [nis + pabhā] without splendour Jāt II 415; Miln 102.
:: Nippadā (?) at SN 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 Dhp 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 Jāt I 340.
:: Nippakka (adjective) [nis + pakka] boiled, infused Vinaya I 200.
:: Nippalāpa (adjective) [nis + palāpa] free from prattle or talk, not talking AN II 183 (apalāpa +; varia lectio °palāsa).
:: Nippalibodha (adjective) [nis + palibodha] without hindrances, unobstructed Miln 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 SN IV 370; Dhp 254 (Tathāgata); °ārāma not fond of delay MN I 65 (Neumann M.S. I 119: "dem keine Sonderheit behagt"); AN III 431; IV 229f.; Miln 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 Miln 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); Jāt V 467 (= nikkhamati commentary; or is it nipatati?). — gerund nippacca (cf. BHS nirpatya Avadāna-śataka I 209).
:: Nippatta (adjective) [nis + patta] 1. without wings, plucked (of a bird) Vinaya IV 259. 2. without leaves Jāt 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 Snp 257 = Dhp 205.
:: Nippesika [cf. Skt. niṣpeṣa clashing against, bounce, shock, niṣ + piṣ] one who performs jugglery, a juggler DN I 8 (= nippeso sīlaṁ etesan ti Sumaṅgalavilāsinī I 91); AN III 111.
:: Nippesikatā (feminine) [abstract from nippesika] jugglery, trickery (cf. Kern, Toevoegselen page 176) Vibhaṅga 353 (explained at Vism 29); Miln 383.
:: Nipphajjana (neuter) (or °nā feminine?) [noun abstract from nipp(h)ajjati] resulting, procedure, achievement, plot Jāt 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 Jāt I 493 (lasī = nikkhantā commentary; varia lectio nipphaḷita).
:: Nipphanna (adjective) [past participle of nippajjati] accomplished, perfected, trained SN I 215 (°sobhin, spelled nippanna); Jāt IV 39 (°sippa master of the art); Dhp III 285 (sasse); as 316; in philosophy determined, conditioned Kathāvatthu XI 7; XXIII 5; Vism 450; Points of Controversy, 395. cf. abhi°, pari°. See also Compendium 156, 157.
:: Nipphatti (feminine) [cf. Skt. niṣpatti] result, accomplishment, effect, end, completion, perfection Jāt I 56, 335 (of dreams), 343, 456; IV 137 (sippe); VI 36; Vimāna Vatthu 138 (sippa°); Dhp 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 Jāt 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 Miln 356; Sumaṅgalavilāsinī I 195.
:: Nipphādar [agent noun = Skt. niṣpādayitṛ cf. nipphāditar] one who produces or gains SN I 225 (atthassa; read nipphādā, nominative for nippadā).
:: Nipphādeti [causative of nippajjati] to bring forth, produce; accomplish, perform Jāt I 185 (lābhasakkāraṁ); V 81; Miln 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 Jāt III 409.
:: Nipphoṭana (neuter) [nis + pothanā] beating SN IV 300 (varia lectio ṭh.). cf. nippothana.
:: Nipphoṭeti [nis + potheti] to beat down, smother, crush SN I 101, 102.
:: Nippipāsa (adjective) [nis + pipāsā] without thirst or desire Snp 56; Cullaniddesa §351.
:: Nippitika (adjective) [Sanskrit niṣpaitṛka = fatherless or *niṣprītika?] a bastard Jāt I 133 (varia lectio nippītika q.v.).
:: Nippīḷana (neuter) [nis + pīḷana] squeezing, pressing a blow Jāt III 160. cf. abhinippīḷanā.
:: Nippīḷeti [nis + pīḷeti] to squeeze, press, clench, urge Jāt 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.) DN I 75; AN 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; DN II 21; Jāt 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 DN I 26 (n. gambhīra dhamma), 162 (paṇḍita + n.); MN I 487 (dhamma); SN I 33; IV 369; AN III 78; Snp 1126 (= gambhīra duddasa etc. Cullaniddesa §350); Vibhaṅga 426; Miln 233, 276; Sumaṅgalavilāsinī I 117; Vimāna Vatthu 73 (ariyasaccesu kusala + n.), 232; Peta Vatthu Commentary 1, 16. cf. abhinipuṇa.
:: Nirabbuda1 (masculine neuter) [cf. BHS nirarbuda and abbuda 3] a vast number; also name of a Hell SN I 149 = AN II 3 = V 171 (explained at 173 as "seyyathā pi vīsati abbudā Nirayā evam eko nirabbudo Nirayo"); Jāt 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 SN I 76 = Iti 21; AN II 43; IV 151; MN I 139; Snp 303; Cullaniddesa §284 Ca; Vimāna Vatthu 6431 (= Vimāna Vatthu 285).
:: Niraggika (adjective) [nis + aggi + ka] without fire Miln 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) Jāt VI 502, 503 (raṭṭhā); varia lectio nirajhati; commentary ni(g)gacchati; Theri 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; Dhp I 13.
:: Niraṅkaroti and Nirākaroti [Sanskrit nirākaroti, nis + ā kṛ] to think little of, despise, neglect, disregard, repudiate; throw away, ruin, destroy Thera 478; Iti 83 (nirākare); Jāt III 280 = V 498; IV 302; Peta Vatthu III 96 (= chaḍḍeti pajahati Peta Vatthu Commentary 211); Vimāna Vatthu 109, — past participle (a)nirākata Iti 39.
:: Niraparādha (adjective) [nis + aparādha] without offence, guiltless, innocent Jāt 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; Miln 343 (jīvitaṁ).
:: Nirasana (adjective) [nis + asana2] without food or subsistence, poor Jāt IV 128.
:: Nirassati [cf. Skt. nirasyati, nis + assati, as to throw] to throw off, despise, neglect Snp 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 Vism 135. cf. nirāsāda.
:: Nirata (adjective) [past participle of niramati] fond of, attached to (—°) SN 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 Snp 787, 858, 919. See niratta.
:: Niratta2 (adjective) [Sanskrit nirasta, past participle of nirasyati, see nirassati] rejected, thrown off, given up Snp 1098; Cullaniddesa §359. Note: At Snp 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) Snp 582 (neuter as adverb), 585 (niratthā paridevanā); Dhp 41; Jāt 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; Miln 20; Saddhammopāyana 68.
:: Niravasesa (adjective) [nis + avasesa] without remainder, complete, inclusive Nettipakaraṇa 14, 15, cf. Miln 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 Vism 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: SN I 152 (ten Nirayas); MN III 183; AN I 141; Snp page 126 = AN V 173; Mahāniddesa 404f. = Cullaniddesa §304 III c; Jāt IV 4 (Mitta-vindaka); Vimāna Vatthu 52 (Revatī); Peta Vatthu I 10; III 10; IV 1; 7; Dhp 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); DN I 82, 107 (the same); Vinaya II 198 (yo kho saṅghaṁ bhindati kappaṁ Nirayamhi paccati), 204; II 203 = Iti 86; DN I 228 (+ tiracchānayoni), 54 (read Nirayasate for niriyasate); III 111; SN IV 126; V 356, 450; MN I 73, 285, 308, 334; II 86, 149, 186; III 166, 203, 209; AN IV 405; V 76, 182, 184; Snp 248 (patanti sattā Nirayaṁ avaṁsirā), 333, 660f., 677f.; Dhp 126, 140, 306, 311, 315; Thera 304 (adhammo Nirayaṁ neti dhammo pāpeti suggatiṁ) = as 38 = Sumaṅgalavilāsinī I 99 = Dhp I 22; Theri 456; Iti 12; Jāt IV 463; past participle 60; Paṭisambhidāmagga I 83 (Avīci°); Vibhaṅga 86, 337; Vism 102; Miln 148; Dhp I 22; III 71; Saddhammopāyana 7, 285. — See also nerayika.
-gāmin (adjective) leading to Hell (magga) Snp 277; -dukkha the pain of H. Snp 531; -pāla a guardian of Hell, a devil AN I 138, 141; MN III 179; Mahāniddesa 404; Vimāna Vatthu 226. Names of guardians (after their complexion) e.g. Kāḷa (black) and Upakāḷa (blackish) Jāt VI 248; -bhaya the fear of Hell Jāt I 168; Vism 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 Jāt IV 225; Saddhammopāyana 389.
:: Nirākaroti see niraṅkaroti.
:: Nirākula (adjective) [nis + ākula] unconfused, clear, calm, undisturbed Jāt I 17 (verse 94).
:: Nirālamba (adjective) [nis + ālamba] unsupported Miln 295 (ākāsa).
:: Nirālaya (adjective) [nis + ālaya] houseless, homeless Miln 244 (= aniketa). At Dhp IV 31 as explanation of appossukka. feminine abstract nirālayatā homelessness Miln 162, 276, 420.
:: Nirāma (adjective) [nis + āma, cf. nirāmaya] healthy, undepraved, without sin, virtuous Snp 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 SN I 35, 60; IV 219, 235; V 68, 332; AN III 412; DN III 278; Vibhaṅga 195; Vism 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) SN I 76; AN II 42f.
:: Nirāsa (adjective) [nis + āsā] not hungry, not longing for anything, desireless SN I 12, 23, 141; AN I 107f.; Snp 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 Snp 1090 (Cullaniddesa II reading for nirāsaya); Cullaniddesa §361 (cf. Dhp IV 185 nirāsāsa = *nirāsaṁsa, varia lectio for nirāsaya).
:: Nirāsaṅka (adjective) [nis + āsaṅkā] without apprehension, unsuspicious, not doubting Jāt I 264; Vism 180.
:: Nirāsaṅkatā (feminine) [abstract from nirāsaṅka] the not hesitating Jāt VI 337.
:: Nirāsattin (adjective) [adjective to past participle āsatta1 with nis] not hanging onto, not clinging or attached to (with locative) Snp 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 Snp 56 (Cullaniddesa II §360 b reads nirāsasa), 369, 634, 1090 (Cullaniddesa II §361 reads nirāsaṁsa); Dhp 410; Dhp IV 185 (varia lectio nirāsāsa; explained by nittaṇha).
:: Nirāsāda (adjective) [nis + assāda] tasteless, yielding no enjoyment Thera 710. cf. nirassāda.
:: Nirātaṅka (adjective) [nis + ātaṅka] healthy Miln 251 (of paddy).
:: Nirindhana (adjective) [nis + indhana] without fuel (of fire), Therīgāthā Commentary 148 (aggi); Dhp I 44 (jātaveda).
:: Niriñjana (adjective) [nis + iñjanā, from iñjati] not moving, stable, unshaken Vism 377 (= acala, āneñja).
:: Nirīha(ka) (adjective) [nis + īha] inactive, motionless, without impulse Therīgāthā Commentary 148 (°ka); Miln 413 (+ nijjīvata); Vism 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 Vism 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. SN I 136; Iti 88. Cullaniddesa sub voce Nibbāna (see Nibbāna III 6). Also in combination with nibbidā, e.g. SN 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; DN II 33, 41, 57f., 112; III 130f., 136f., 226f.; Jāt I 133; II 9f., 223; III 59f., 163; V 438; MN I 140, 263, 410; AN I 299; IV 456 (= āsavānaṁ parikkhaya); Theri 6 (= kilesa-nirodha Therīgāthā Commentary 13), 158; Iti 46 = Snp 755 (nirodhe ye vimuccanti te janā maccuhāyino); Iti 62 = Snp 754; Snp 731, 1037; Paṭisambhidāmagga I 192; II 44f., 221; past participle 68; Vibhaṅga 99f., 229; Nettipakaraṇa 14, 16f.; Vism 372; Vimāna Vatthu 63; Peta Vatthu Commentary 220 (jīvitassa). (b) (as —°): anupubba° DN III 266; AN IV 409, 456; abhisaññā° DN I 180; asesavirāga° SN II 4, 12; IV 86; V 421f.; AN I 177; II 158, 161; upādāna° SN III 14; kāma° AN III 410f.; jāti° SN IV 86; taṇhā° DN III 216; dukkha° DN III 136; SN III 32, 60; IV 4f., 14, 384; AN I 177; nandi° SN III 14; IV 36; bhava° (= Nibbāna) SN II 117; III 14; AN V 9; Paṭisambhidāmagga I 159; sakkāya° DN III 240; SN V 410; AN II 165f.; III 246, 325f.; V 238f.; saññā-vedayita° DN III 262, 266; SN IV 217, 293f.; V 213f.; AN 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; DN I 110; SN IV 47, 107, 214; MN III 280; AN V 143f.; -dhammatā liability to destruction SN IV 217; -dhātu the element or condition of annihilation, one of the 3 dhātus, viz. rūpa°, arūpa° n°. DN III 215; Iti 45; Nettipakaraṇa 97; -saññā perception or consciousness of annihilation DN III 251f., 283; AN III 334; -samāpatti attainment of annihilation Paṭisambhidāmagga I 97, 100; Miln 300; Vism 702.
:: Nirodheti [denominative from nirodha] to oppress, destroy Vism 288 (in explanation of passambheti).
:: Nirodhika (adjective) [from nirodha] obstructing, destroying Iti 82 (paññā°), cf. MN I 115.
:: Niroga see nīroga.
:: Niroja (adjective) [nis + oja] tasteless, insipid Jāt II 304; III 94; VI 561.
:: Nirudaka (adjective) [nis + udaka] without water, waterless MN I 543; Cullaniddesa §630.
:: Niruddha (past participle) [past participle of nirundhati, cf. nirujjhati] expelled, destroyed; vanished, ceased SN 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; DN I 180f., 215; II 157; SN III 93 (aparisesaṁ); IV 36f., 60, 98, 184f.; 294, 402; V 213f.; AN III 165f. (aparisesaṁ); V 139f.; Jāt I 180; past participle 64; Saddhammopāyana 606, — past participle niruddha. cf. nirodha.
:: Niruḷha (adjective) [cf. Skt. 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 Jāt 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 Jāt 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; SN I 194 (vippamutta + n.); IV 158; AN I 80, 138 (sītibhūta + n.); Dhp 418 (the same); Thera 1250; Theri 320 (vippamutta +; explained by niddukkha Therīgāthā Commentary 233); Iti 46, 50, 58, 62; Snp 33, 34, 642 (sītibhūta + n.); Peta Vatthu IV 134; Dhp IV 225 (= nirupakkilesa); Peta Vatthu Commentary 230.
:: Nirupaghāta (adjective) [nis + upaghāta] not hurt, not injured or set back Miln 130.
:: Nirupakāra (adjective) [nis + upakāra] useless Jāt 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) Theri 512.
:: Nirussāsa (adjective) [cf. Skt. nirucchvāsa, nis + ussāsa] breathless Jāt 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); DN I 202 (loka°, expression); MN III 237 (janapada°); SN III 71 (tayo n.-pathā); AN II 160 (°paṭisambhidā); III 201; Dhp 352 (°padakovida = niruttiyañ ca sesapadesu cā ti catūsu pi paṭisambhidāsu cheko ti attho Dhp 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; Miln 22; Vism 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 SN I 28, 48, 91; MN I 386; Jāt 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 = Skt. dātyūha etc.] a grindstone, especially the understone of a millstone Vinaya I 201; (°pota the same); Miln 149; Vism 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 SN I 54 (°ss°). cf. nisaṭṭha.
:: Nisajjā (feminine) [Sanskrit niṣadyā of nisad] sitting down, opportunity for sitting, seat Peta Vatthu IV 12 (seyyā + n.); Jāt I 217; Peta Vatthu Commentary 24 (°ādipaṭikkhepa-ṭṭhāna), 219 (pallaṅka-bhujanādi-lakkhaṇā nisajjā). cf. nesajjika.
:: Nisajjeti [sic mss for niss°; Skt. 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, Skt. niśamya, śam] carefully, considerately, observing Snp 54; Cullaniddesa §367 = 481 b (= sutvā). Especially in phrase n.-kārin acting considerately Dhp 24 (= Dhp I 238); Jāt III 106; VI 375; Miln 3; cf.n. kiriyāya Miln 59. cf. nisanti.
:: Nisamsa  :: Nisaṁsa see Ānisaṁsa, Mahānisaṁsa, of great advantage.
:: Nisanti (feminine) [Sanskrit niśānti, ni + śam] careful attention or observation AN 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) Snp 953 (= Mahāniddesa 442 abhisaṅkhārā).
:: Nisaṭṭha (past participle) [nis + saṭṭha of sṛj] given up, spent, lost Theri 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); Miln 388 (locative nisāya); Dāṭhāvaṁsa II 6; V 2 (nisāyaṁ). See also nisītha.
:: Nisāda [cf. Skt. niṣāda, a non-Aryan or barbarian] a robber Jāt IV 364. cf. nesāda.
:: Nisādana [= ni + śātana] grinding Dhp I 308.
:: Nisādika (adjective) [cf. Skt. niṣādin, ni + sad] fit for lying down, suitable for resting Vinaya I 239 (go°).
:: Nisādin (adjective) [from ni + sad] lying down DN III 44, 47.
:: Nisāmaka (adjective) [cf. Skt. niśāmana] observant, listening to, attending to, careful of AN V 166, 168 (dhammānaṁ).
:: Nisāmeti [ni + sāmeti] to attend to, listen to, observe, be careful of, mind Jāt IV 29 (anisāmetvā by not being careful); V 486; Dhp 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 Miln 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° Jāt VI 538, a certain wild animal; the meaning is not clear, etymologically it is to be derived from Skt. 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 Dhp 389; Dhp IV 148; hirī° restrained by shame SN I 168 = Snp 462; Dhp 143.
:: Nisedhaka (adjective) [from nisedha] prohibiting, restraining; one who prohibits, an obstructer Jāt II 220.
:: Nisedhanatā (feminine) [abstract to nisedheti] refusing, refusal, prohibition Miln 180 (a°).
:: Nisedheti [causative of ni + sedh] to keep off, restrain, prohibit, prevent SN I 121 (nisedha, imperative); Jāt 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 Jāt II 106; Snp 821 (= Mahāniddesa 157); Peta Vatthu II 319 (= karoti Peta Vatthu Commentary 87); Miln 359, — past participle nisevita.
:: Nisevita (adjective) [past participle of nisevati] frequented, practised, enjoyed, indulged in MN I 178; Saddhammopāyana 373.
:: Nisinna (adjective) [Sanskrit niṣaṇṇa, past participle of nisīdati] sitting down, seated Jāt 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 Snp 151, 193; Iti 82.
:: Nisinnaka (adjective) = nisinna; MN I 333; Jāt I 163; Dhp III 175.
:: Nisiñcati [ni + siñcati] to besprinkle Mahāvaṁsa 7, 8.
:: Nisita (adjective) [Sanskrit niśita, ni + past participle of śā to whet] sharp MN I 281 (āvudhajāta pīta°?); Jāt 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); SN 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; Jāt III 392; VI 367; Peta Vatthu II 93 (nisīdeyya potential); Peta Vatthu Commentary 74. Preterit nisīdi Vinaya I 1; Jāt II 153; Peta Vatthu Commentary 5, 23, 44; 3rd plural nisīdiṁsu (Jāt I 307) and nisīdisuṁ (Mhvs 7, 40); gerund nisīditvā (Jāt II 160; Peta Vatthu Commentary 5, 74), nisajja DN II 127) and nisīditvāna (Snp 1031); gerundive nisīditabba Vinaya I 47. Past participle nisinna (q.v.). — causative II nisīdāpeti [cf. Skt. niṣādayati] to cause to sit down, to make one be seated, to invite to a seat Jāt III 392; VI 367; Peta Vatthu Commentary 17, 35 (there āsane); Miln 20. cf. abhi°, san°.
:: Nisītha [Sanskrit niśītha, see nisā] midnight, night Thera 3 (aggi yathā pajjalito nisīthe; varia lectio nisive), 524 (varia lectio nisive); Jāt IV 432; V 330, 331 (varia lectio nisive), 506 (= rattibhāga commentary).
:: Nissadda (adjective) [nis + sadda] noiseless, soundless, silent Jāt I 17 (V 94); Dhp III 173.
:: Nissaggiya (adjective) [Sanskrit niḥsārgya gerund of nis + sajjeti, not = Skt. 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] Snp 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 Jāt 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 DN II 83 (varia lectio as gloss nikkhamana) + SN IV 194 = AN V 195.
:: Nissama [ni + sama] exertion, endeavour Jāt V 243.
:: Nissaṁsaya (adjective) [nis + saṁsaya] having no doubt, free from doubt Miln 237. — accusative as adverb without doubt, undoubtedly Peta Vatthu IV 81; Dhp 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 AN III 32; Jāt I 31, 205, 426 (sarīra°); Dhp I 395; II 36, 86; Vimāna Vatthu 14 (puñña-kammassa n-phala); Peta Vatthu Commentary 47 (puññakammassa), 58 (the same); Miln 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 Jāt I 46.
:: Nissaraṇa (neuter) [Sanskrit niḥsaraṇa, to nis + sarati, cf. BHS 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; DN III 240, 248f.; SN I 128, 142; II 5; III 170 (catunnaṁ dhātūnaṁ); IV 7f. (the same); V 121f.; AN I 258, 260; II 10 (kāmānaṁ etc.); III 245f.; IV 76 (uttariṁ); V 188; MN I 87 (kāmānaṁ), 326 (uttariṁ); III 25; Iti 37, 61; Paṭisambhidāmagga II 180, 244; Vibhaṅga 247; Vism 116; Therīgāthā Commentary 233; as 164; Saddhammopāyana 579. Cf. nissaṭa and nissaraṇīya.
-dassin wise in knowing results, prescient, able to find away to salvation SN IV 205; -pañña (adjective) = °dassin DN I 245 (a°); III 46; SN II 194; IV 332; AN V 178 (a°), 181f.; Miln 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 Iti 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: AN III 245; cf. AN I 99; III 290. Note: The spelling is often nissāraṇīya, thus at Vinaya IV 225; DN III 239 (the five n.-dhātuyo), 247, 275.
:: Nissarati [nis + sarati] to depart, escape from, be freed from (with ablative) AN 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 AN) 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 SN III 31; IV 11f.; AN I 260; IV 430 (a°); V 151f.; Jāt III 530; VI 269; Cullaniddesa under nissita; Paṭisambhidāmagga II 10f.; Miln 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); MN I 295; II 203; Vimāna Vatthu 341. See also nisaṭṭha and paṭi°.
:: Nissaya [Sanskrit niśraya, of ni + śri, corresponds in meaning to Skt. 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; DN III 137, 141; AN I 117; III 271; IV 353; V 73; Snp 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; Vism 12, 535. nissayaṁ karoti to rely on, to be founded on to take one's stand in Snp 800. — cf. nissāya and nissita.
-kamma giving assistance or help, an (ecclesiastical) act of help or protection Vinaya I 49, 143, 325; II 226; AN I 99; Peta Vatthu IV 11 (so to be read at the 2 latter passages for niyassa°); -sampanna finding one's strength in AN IV 353.
:: Nissayatā (feminine) [abstract to nissaya] dependence, requirement, resource Snp 856; Mahāniddesa 245.
:: Nissayati [Sanskrit niśrayati, but in meaning = āśrayati, ni + śri] to lean on, make a foundation on, rely on, trust, pursue, Snp 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 Jāt I 393; Saddhammopāyana 51, 608, 612.
:: Nissārajja (adjective) [Sanskrit niḥ + śārada + ya] without diffidence, not diffident, confident Jāt I 274 (+ nibbhaya).
:: Nissāraṇa (neuter) [from nissarati] going or driving out, expulsion Miln 344 (osāraṇa-n.-paṭisāraṇa), 357.
:: Nissāya (preposition with accusative) [gerund of nissayati, Skt. niśrāya, BHS niśritya, ni + śri] leaning on (in all figurative meanings) Cullaniddesa §368 (= upanissāya, ārammaṇaṁ ālambanaṁ karitvā). 1. near, near by, on, at Jāt 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 Jāt I 140 (rājānaṁ: under the patronage of the king); IV 137 (the same); II 154 (tumhe); Miln 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 Jāt 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. Skt. śreṇī a row] a ladder, a flight of stairs DN I 194, 198; Jāt I 53; II 315; III 505; Miln 263; Vism 244, 340 (in simile); Dhp 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 Jāt VI 225 (ājīvika), 456 (rājabhavana).
:: Nissita (adjective) [Sanskrit niśrita, past participle of nissayati, corresponds in meaning to Skt. 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) Snp 458; taṁ° (therefore, on account of this) SN IV 102. For combination with various synonyms see Cullaniddesa sub voce and cf. Mahāniddesa 75, 106. — SN II 17 (dvayaṁ; Cariyāpiṭaka III 134); IV 59, 365; V 2f., 63f.; AN III 128; Dhp 339 (rāga°); Snp 752, 798, 910; Jāt I 145; Mahāniddesa 283; Peta Vatthu I 86 (sokaṁ hadaya° lying in); II 66 (paṭhavi° supported by); Vibhaṅga 229; Nettipakaraṇa 39 (°citta); Miln 314 (inhabiting); Peta Vatthu Commentary 86 (māna°). — anissita unsupported, not attached, free, emancipated Snp 66, 363, 753, 849, 1069 (unaided); Jāt I 158; Miln 320, 351. — cf. apassita. nissita] adherent, supporter (originally one who is supported by), pupil Jāt I 142, 186; Dhp I 54.
:: Nissitatta (neuter) [from nissita] dependence on, i.e. interference by, being too near, nearness Vism 118 (pantha°). cf. san°.
:: Nissīma (adjective) [cf. Skt. 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 MN I 280.
:: Nisumbhati [ni + sumbh (subhnāti)] to knock down Theri 302 (= pāteti Therīgāthā Commentary 227).
:: Nisūdana (neuter) [ni + sūd] destroying, slaughtering Miln 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 Jāt IV 284 (commentary: atikilamati).
:: Nitāḷeti [Sanskrit nitāḍayati, ni + tāḷeti] to knock down, to strike Jāt IV 347.
:: Nittaddana (better: nitthaddhana) (neuter) [Sanskrit niṣṭambhana, abstract from ni + thaddha = making rigid] paralysing DN 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. Skt. nistejas only in meaning 1; nis + teja] 1. without energy Vism 596. 2. "put out," abashed, put to shame, in °ṁ karoti to make blush or put to shame Jāt II 94 (lajjāpeti + n.).
:: Nitthanana (neuter) [nis + thanana, abstract to thaneti] groaning, moaning Sumaṅgalavilāsinī I 291 (varia lectio °ṭhuna). As nitthunana Vism 504.
:: Nitthanati and Nitthunati [Sanskrit nisstanati "moan out," nis + tha neti and thunati1] to moan, groan: (a) °thanati: Jāt I 463; II 362; IV 446; V 296; Sumaṅgalavilāsinī I 291. (b) °thunati Vinaya II 222; Jāt V 295, 389; Vism 311; Vimāna Vatthu 224. cf. nitthuna.
:: Nittharaṇa1 (neuter) [Sanskrit nistaraṇa, nis + taraṇa, cf. nittharati] getting across, ferrying over, traversing overcoming SN I 193 (oghassa); AN II 200 (the same); Iti 111 (the same); MN I 134; Jāt I 48 (loka°); Dāṭhāvaṁsa II 29 (the same); Vism 32; Saddhammopāyana 334 (bhava°), 619 (tiloka°).
:: Nittharaṇa2 (neuter) [Sanskrit nistaraṇa, ni + tharaṇa] "strewing or being strewn down," putting down, carrying, bearing SN 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 DN 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 MN 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 Jāt III 23.
:: Nittiṇṇa (past participle) [Sanskrit nistīrṇa, nis + tiṇṇa] got out of, having crossed or overcome DN 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. Skt. nistodā] pricking, piercing AN I 65 (text: nittuddana); III 403f.
:: Niṭṭha (adjective) [Sanskrit niṣṭha, ni + °tha; cf. niṭṭhā1] dependent on, resting on, intent upon SN III 13 (accanta°); Mahāniddesa 263 (rūpa°).
:: Niṭṭhā1 (feminine) [Sanskrit niṣṭhā; ni + ṭhā, abstract of adjective-suffix °ṭha] basis, foundation, familiarity with Snp 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; SN II 186; AN I 279 (object); Paṭisambhidāmagga I 161. niṭṭhaṁ gacchati to come to an end; figurative to reach perfection, be completed in the faith MN I 176; Jāt I 201; Miln 310; frequent in past participle niṭṭhaṁ gata (niṭṭhaṅgata) one who has attained perfection (= pabbajitānaṁ Arahattaṁ patta) Dhp IV 70; SN III 99 (a°); AN II 175; III 450; V 119f.; Dhp 351; Paṭisambhidāmagga I 81, 161.
:: Niṭṭhāna (neuter) [abstract of niṭṭhāti] being finished, carrying out, execution, performance DN I 141; Therīgāthā Commentary 19 (= avasāya). cf. san°.
:: Niṭṭhāpeti [causative to niṭṭhāti] to carry out, perform; prepare, make ready, accomplish Jāt I 86, 290; VI 366; Dhp III 172, — past participle niṭṭhāpita cf. pari°.
:: Niṭṭhāpita (and niṭṭha pita) [past participle of niṭṭhāpeti] accomplished, performed, carried out Jāt I 86, 172 (°ṭha°), 201.
:: Niṭṭhāti [Sanskrit niṣṭiṣṭhati, nis + tiṭṭhati, the older *sthāti restored in compounds] to be at an end, to be finished Jāt I 220; IV 391; Dhp 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; DN I 109 (bhattaṁ: the meal is ready); II 127 (the same); Jāt I 255 (the same); Jāt II 48; III 537 (finished); Vimāna Vatthu 188; Peta Vatthu Commentary 81; and often at conclusion of books and chapters. Aniṭṭhita not completed Dhp III 172. — su° well finished, nicely got up, accomplished Snp 48, 240. cf. pari°.
:: Niṭṭhubhana (neuter) [Sanskrit niṣṭhīvana, see niṭṭhubhati and cf. Prākrit niṭṭhuhana] spitting out, spittle Jāt I 47; Peta Vatthu Commentary 80 (= kheḷa, varia lectio niṭṭhuvana, niṭhūna).
:: Niṭṭhubhati (and nuṭṭhubhati Vinaya I 271; Jāt I 459; also niṭṭhuhaṭi) [Sanskrit niṣṭhubhati, but in meaning = Skt. 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); Jāt II 105, 117 (nuṭṭh°); VI 367; Dhp 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 Snp 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. Skt. 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) MN 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); Jāt 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 Jāt I 324; II 117, 158; IV 256; V 162.
:: Nivattanīya (adjective) [gerundive formation from nivattana] only negative a° not liable to return, not returning Dhp 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; DN I 118; Jāt I 223; II 153; IV 142; Snp page 80; Peta Vatthu II 934; IV 107; Paramatthajotikā II 374; Peta Vatthu Commentary 74, 161. Preterit nivatti Jāt 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 Jāt 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 SN I 115; Jāt 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. Skt. nivāpa, ni + vap, cf. nivapati] food thrown (for feeding), fodder, bait; gift, portion, ration MN I 151f. (Nivāpa-sutta); Jāt I 150; III 271; Dhp I 233 (share); III 303; Vimāna Vatthu 63 (diguṇaṁ °ṁ pacitvā cooking a double portion). cf. nevāpika.
-tiṇa grass to eat Jāt I 150; -puṭṭha fed on grains Dhp 325 (= kuṇḍakādinā sūkara-bhattena puṭṭho Dhp IV 16 = Nettipakaraṇa 129 = Thera 17; -bhojana a meal on food given, a feeding MN I 156).
:: Nivāraṇa (neuter and adjective) [from nivāreti] warding off, keeping back, preventing; refusal Snp 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 Miln 21 (+ durāvaraṇa).
:: Nivāretar [agent noun to nivāreti] one who holds back or refuses (entrance) (opposite pavesetar) DN II 83 = SN IV 194 = AN 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; SN I 7 (cittaṁ nivāreyya), 14 (yato mano nivāraye); IV 195 (cittaṁ); Dhp 77, 116 (pāpā cittaṁ nivāraye); Jāt I 263; Peta Vatthu III 74; Vimāna Vatthu 69; Peta Vatthu Commentary 79, 102; Dhp 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 Jāt 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 DN I 13, 15, 16, 81; SN I 167, 175, 196; II 122, 213; V 265, 305; AN I 25, 164; II 183; III 323, 418f.; IV 141f.; V 211, 339. Also in pubbe-nivāsaṁ vedi Iti 100; Snp 647 = Dhp 423; p-n.-paṭisaṁyuttā dhammikathā DN II 1; p-n.-anussatiñāṇa DN III 110, 220, 275; AN IV 177. cf. nevāsika.
:: Nivāsana1 (adjective-neuter) [from nivāseti] dressed, clothed; dressing clothing, undergarment (opposite pārupana) Vinaya I 46; II 228; Jāt 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. DN I 109, 178, 205, 226. Vinaya I 46; II 137, 194; DN II 127; Jāt 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) Jāt I 50; IV 142; Dhp I 223.
:: Nivāsika (adjective) [from nivāsa] staying, living, dwelling Jāt 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; MN I 76 = AN I 137 (kūṭāgāra); AN I 101 (the same); Iti 92 (rahada); Thera 1 (kuṭikā); Theri 376 (pāsāda). — (neuter) a calm (opposite pavāta) Vinaya II 79.
:: Nivāta2 [identical with nivāta1, sheltered from the wind = low] lowliness, humbleness, obedience, gentleness MN I 125; Snp 265 (= nīcavattana Paramatthajotikā I 144); Jāt VI 252; Peta Vatthu IV 712. cf. Mahāvastu II 423. Frequently in compound nivātavutti (the same) AN III 43; Snp 326 (= nīcavutti Paramatthajotikā II 333); Jāt III 262; Miln 90, 207; Vimāna Vatthu 347.
:: Nivātaka [from nivāta1] a sheltered place, a place of escape, opportunity (for hiding) Jāt I 289 = V 435; cf. Miln 205 (where reading is nimantaka, with varia lectio nivātaka, see note on page 426). See commentary on this stanza at Jāt V 437.
:: Nivāyāsa (?) oozing of trees; Buddhaghosa's explanation of ikkāsa at Vinaya II 321. See niyyāsa.
:: Nivedaka (adjective) [to nivedeti] relating, admonishing Jāt VI 21.
:: Nivedeti [ni + vedeti, causative of vid] to communicate, make known, tell, report, announce Jāt 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° Snp 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 DN I 205, 226; II 127; Jāt 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) Snp 1055 (nandi +; = taṇhā Cullaniddesa §366); Dhp 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 DN I 206; SN V 189; Dhp 158, 282 (attānaṁ); Iti 78 (brahmacariye); Theri 391 (manaṁ); Jāt 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 Miln 90 see nibbedha.
:: Niveṭhana see vi°.
:: Niveṭheti see nibbeṭheti.
:: Nivicikicchā see nibbicikicchā; MN I 260.
:: Nivijjha see vi°.
:: Nivisati [ni + visati] to enter, stop, settle down on (locative), to resort to, establish oneself Vinaya I 207; Jāt 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 Snp 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) Snp 57 (= satta allīna etc. Cullaniddesa §364), 756, 774, 781 (ruciyā), 824 (saccesu), 892; Mahāniddesa 38, 65, 162; Iti 35, 77; Jāt I 89, 259 (adhammasmiṁ); Miln 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 DN I 246; SN II 24; IV 127; Snp 348 (tamo°), 1032, 1082; Iti 8; Cullaniddesa §365 (= ophuṭa, paṭicchanna, paṭikujjita); Miln 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 Snp 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 MN I 152; Jāt III 272.
:: Nivuttha (past participle of nivasati) inhabited; dwelling, living; see san°.
:: Nivyaggha (adjective) [nis + vyaggha] free from tigers Jāt II 358 (varia lectio nibbyaggha).
:: Niya (adjective) [Sanskrit nija, q.v.] one's own Snp 149 (°putta = orasaputta Paramatthajotikā I 248); niyassakamma at AN 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 Theri 469; Therīgāthā Commentary 284; as 169, 337; Sumaṅgalavilāsinī I 183; Vibhaṅga 2; Vism 349.
:: Niyama [cf. Skt. niyama, ni + yam; often confused with niyāma] 1. restraint, constraint, training, self-control Miln 116 (yama + n.); Peta Vatthu Commentary 98 (yama + n.). 2. definiteness, certainty, limitation Dhp 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 DN II 11; DB II 8; as 272; transative 360.
:: Niyamana (neuter) [Sanskrit niyamana, to niyameti] fixing, settling, definition, explanation in detail Miln 352 (lakkha-n° aiming at the target); Vimāna Vatthu 22 (visesattha°); 231, Peta Vatthu Commentary 255 (so read for nigamana?).
:: Niyameti [cf. Skt. niyamayati, ni + yamati] to tie down, to fix; explain in detail, exemplify Peta Vatthu Commentary 265; Vism 666. Past participle niyamita see a°.
:: Niyaṅgama Niyaṅgama: ?personal dimensions/angles Hare: Limbṣ Bhk. Thanissaro: factorṣ [ AN 5.53 ]
:: Niyata (adjective) [past participle of ni + yam] restrained, bound to, constrained to, sure (as to the future), fixed (in its consequences), certain, assured, necessary DN II 92 (sambodhi-parāyanā), 155; III 107; Snp 70 (= ariya-maggena niyāmappatta Paramatthajotikā II 124, cf. Cullaniddesa §357); Dhp 142 (= catu-magga niyamena n. Dhp III 83); Jāt 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; Miln 193; Tikapaṭṭhāna 168 (°micchādiṭṭhi); Dhp III 170; Peta Vatthu Commentary 211. Discussed in Points of Controversy (see Index). aniyata see separately.
:: Niyati (feminine) [cf. Skt. niyati, ni + yam] necessity, fate, destiny DN 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 SN I 196; III 225 (sammatta°); AN I 122; Snp 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 Jāt I 278; IV 139, 414 (suta° as he had heard); Dhp I 79; II 9, 21; Vimāna Vatthu 4; Peta Vatthu Commentary 260; Kathāvatthu translation 383. — aniyāmena (see also aniyāmena) without order, aimlessly, at random Jāt V 337.
:: Niyāmaka1 (adjective) [either to niyama or niyāma] sure of or in, founded in, or leading to, completed in DN I 190 (dhamma-n. paṭipadā, cf. niyamatā).
:: Niyāmaka2 (see niyyāmaka) ship's captain Vism 137 (simile).
:: Niyāmatā (feminine) [abstract to niyāma, influenced in meaning by niyama] state of being settled, certainty, reliance, surety, being fixed in (—°) SN II 25 (dhamma° + dhammaṭṭhitatā); AN I 286 (the same), Jāt I 113 (saddhammassa n. Assurance of ...); Kathāvatthu 586 (accanta° final assurance).
:: Niyāmeti [denominative from niyāma or niyama] to restrain, control, govern, guide Miln 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; AN IV 32; Peta Vatthu II 14; Miln 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. Skt. niryaṇa] escape Jāt I 215.
:: Niyyādeti (niyyāteti, nīyādeti) [cf. Skt. ni- or nir-yātayati, causative of ni(r)yatati] to give (back), give into charge, give over, assign, dedicate, to present, denote SN I 131 (niyyātayāmi); IV 181 (sāmikānaṁ gāvo), 194; Jāt 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); Vism 115 (t); Dhp 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 Vism 115.
:: Niyyāma(ka) [Sanskrit niyāmaka and niryāma(ka). cf. also Pāḷi niyāmaka] a pilot, helmsman, master mariner, guide Jāt I 107 (thala°); IV 137, 138; Miln 194, 378f.; Dāṭhāvaṁsa IV 42.
:: Niyyāna (neuter) [nis + yāna, cf. niyyāti] 1. going out, departure DN I 9 (= niggamana Sumaṅgalavilāsinī I 94). 2. way out, release, deliverance Snp 170, 172 ("magga-saccaṁ bhāvento lokamhā niyyāti" Paramatthajotikā II 212); Paṭisambhidāmagga I 163, 176; Nettipakaraṇa 119. cf. niyyānika. — aniyyāna Dhp II 209.
:: Niyyānika (adjective) [to niyyāna] leading out (of saṁsāra), leading to salvation, salutary, sanctifying, saving, profitable DN I 235, 237; SN I 220; V 82, 166, 255, 379f.; Jāt 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; Dhp IV 87. — Also found in spelling nīyānika e.g. AN III 132 (ariyā diṭṭhi n. nīyāti takkarassa sammā-dukkha-khayāya); Sumaṅgalavilāsinī I 89 (anīyānikattā tiracchanabhūtā kathā).
:: Niyyāsa [cf. Skt. niryāsa, Abhidh-r-m 5, 75] any exudation (of plants or trees), as gum, resin, juice, etc. Vism 74 (°rukkha, one of the eight kinds of trees), 360 (paggharitaniyyāsa-rukkha). cf. nivāyāsa.
:: Niyyāta (past participle) = niyyādita MN I 360.
:: Niyyātana (neuter) [from niyyāti] returning, return to (—°) Jāt V 497 (saka-raṭṭha°); Vism 556; Sumaṅgalavilāsinī I 234.
:: Niyyātar [agent noun to niyyāma] a guide, leader MN I 523f.
:: Niyyāti [Sanskrit niryāti, nis + yāti] to go out, get out (especially of saṁsāra); SN V 6 (niyyanti dhīrā lokamhā); Paramatthajotikā II 212; preterit niyyāsi DN I 49, 108; Jāt I 263; Snp 417; 3rd plural niyyiṁsu AN V 195; future niyyassati AN V 194. — See also niyyāna and niyyānika.
:: Niyyūha [Sanskrit niryūha (and nirvyūha°), perhaps to vah] a pinnacle, turret, gate MN I 253; Sumaṅgalavilāsinī I 284 (pāsāda + n.).
:: Nībhata [cf. Skt. nirbhṛta, past participle of nis + bhṛ] bought out Jāt III 471.
:: Nīca ￼ (adjective) [Vedic nīca, adjective-formation from adverb ni°, cf. Skt. nyañc downward] low, inferior, humble (opposite ucca high, from adverb ud°) Vinaya I 46, 47; II 194; DN I 109, 179, 194; AN V 82; Paramatthajotikā II 424 (nīcaṁ karoti to degrade); and passim.
-kula of low clan Jāt I 106; Snp 411; °(°ā)kulīna belonging to low caste Snp 462; -cittatā being humble-hearted Dhammasaṅgani 1340; as 395; -pīṭhaka a low stool Dhp IV 177; -mano humble Snp 252 (= nīcacitto Paramatthajotikā II 293); -seyyā a low bed AN 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 MN I 329; Snp 855, 918; Mahāniddesa 244, 351.
:: Nīdha = noun idha, see nu.
:: Nīdhura (?) [Sanskrit? cf. keyura] bracelet, bangle Jāt 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 Jāt I 150, 157; III 52; VI 336; Cullaniddesa §1997 (ni°); Vimāna Vatthu 222, 256; Peta Vatthu Commentary 73, 254; Miln 8, 219. Preterit nīhari DN I 92; Jāt I 293; II 154; Peta Vatthu Commentary 41, 178 (gehato taṁ n.). gerundive nīharitabba Dhp 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 = Skt. nirhṛta] thrown out, removed; in feminine abstract °tā ejection, removal [cf. Skt. nirhṛti] Dhp III 336 (malānaṁ n. the extirpation of impurity or removal of stain).
:: Nīhāra [cf. Skt. nirhāra] way, manner Vinaya I 13; Jāt I 127; Dhp 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); SN V 12, 320, 325 (piṇḍapāta).
:: Nīka [Sanskrit nyaṅku? Doubtful reading] a kind of deer (or pig) Jāt 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) DN II 144; MN II 136. See further enumeration at Vimāna Vatthu 111 and under kaṇha. — AN III 239; IV 263f., 305, 349; V 61; Vism 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°) AN III 383; -uppala blue lotus Jāt III 394; Vimāna Vatthu 454 (= kuva laya); Dhp I 384; -kasiṇa the "blue" kasiṇa (q.v.) DN III 248; Dhammasaṅgani 203; (Vam 172 etc.; -gīva "blue neck," a peacock Snp 221 = maṇi-daṇḍa-sadisāya gīvāya n. ti Paramatthajotikā II 277); -pupphī name of plant ("blue-blossom") Jāt VI 53; -bījaka a waterplant ("blue-seed") Buddhaghosa at Vinaya III 276; -maṇi a sapphire ("blue-stone") Jāt II 112; IV 140; Dhp III 254; -vaṇṇa blue colour, coloured blue or green Jāt IV 140 (of the ocean); Dhammasaṅgani 246.
:: Nīlaka (adjective) for nīla MN II 201; see vi°.
:: Nīliya [from nīlī] an (indigo) hair dye Jāt III 138 (commentary nīliyaka).
:: Nīlī (feminine) [Sanskrit nīlī] the indigo plant, indigo colour AN III 230, 233.
:: Nīḷa [Vedic nīḍa] a nest (Jāt V 92): see niḍḍha: cf. °pacchi bird cage Jāt II 361; roga° Iti 37; vadharoga° Thera 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 Jāt I 13 (verse 61) = Buddhavaṁsa II 51; Jāt 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 Jāt 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 Jāt 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 AN I 60 (°attha); Jāt 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); Miln 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): DN I 73 (°e, accusative plural), 246; II 83, 300; III 49f., 101, 234, 278; SN II 23; III 149; V 60, 84f., 93f., 145, 160, 226, 327, 439; MN I 60, 144, 276; III 4, 295; AN I 3, 161; III 16, 63, 230f.; 386; IV 457; V 16, 195, 322; Snp 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; Vism 146, 189; Sumaṅgalavilāsinī I 213; Saddhammopāyana 459, 493 and passim. Other enumerations are occasionally found e.g. ten at SN V 110; eight at MN 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 DN I 166; AN I 241, 295; II 206; past participle 55; Jāt III 144 (°yāgu).
:: Nīyati [Sanskrit nīyati, passive of neti] to be led or guided, to go, to be moved SN I 39 (cittena nīyati loko); Dhp 175; Peta Vatthu I 111 (= vahīyati Peta Vatthu Commentary 56); Jāt I 264 (present participle nīyamāna); Peta Vatthu Commentary 4 (the same); Dhp III 177; Saddhammopāyana 292, 302. Also found in spelling niyyati at Snp 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 Snp 457, 875, 1077; Jāt 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: Snp 852, 855, 1040; Iti 103 (but not); Peta Vatthu II 313 (but not). As answer: no hi etaṁ "indeed not, no indeed" Vinaya I 17; DN I 3; no hi idaṁ DN I 105. — no ca kho "but surely not" DN I 34, 36; AN V 195. — Often emphasized by na, as no na not at all Jāt I 64; na no Snp 224 (= "avadhāraṇe" Paramatthajotikā I 170); disjunctively na hi ... no neither ... nor Snp 813; na no ... na neither ... nor (not ... nor) Snp 455. (b) in disjunctive questions: "or not," as evaṁ hoti vā ... no vā (is it so ... or not: Latin ne-annon) DN I 61, 227; kacci ... na (is it so-or not; Latin ne-annon) DN I 107; nu kho ... no udāhu (is it that ... or not; or rather) DN I 152. (c) noce (no ce = Skt. no ced) if not (opposite sace) Snp 348, 691, 840; Jāt I 222; VI 365; Vimāna Vatthu 69. Also in sense of "I hope not" Jāt 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 Jāt II 159; kacci Jāt I 279; kaccin nu (for kaccid nu) Jāt 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; Jāt III 52; Snp 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; DN I 97; nu idha, contraction to nīdha Vimāna Vatthu 836 or with sandhi as nu-v-idha DN 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 Snp 1133; Vimāna Vatthu 352 (= viddhaṁsana Vimāna Vatthu 161).
:: Nudati [Vedic nudati; Indo-Germanic °(s)neu to push, cf. Skt. navate, Greek νεύω and νύσσω, Latin nuo; as neosian, Low German nucken] to push, impel; expel, drive away, reject Dhp 28; Jāt IV 443; Dhp 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 AN II 41.
:: Nuṭṭhubhati see niṭṭhubhati. (preterit nuṭṭhubhi, e.g. Jāt II 105).
:: Nūdaka or Nū̆daka (—°) = nuda Jāt 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) DN I 155 (= Latin numeral, cf. nu). Especially frequent with relative pronoun yaṁ = yaṁ nūna what if, shall I, let me (Latin age) Snp page eighty (yaṁ nūnāhaṁ puccheyyaṁ let me ask, I will ask); Jāt I 150, 255; III 393; Peta Vatthu Commentary 5 (y. n. ahaṁ imassa avassayo bhaveyyaṁ = let me help him). 2. (affirmative) surely, certainly, indeed Snp 1058 (api nūna pajaheyyuṁ); AN V 194; Jāt I 60; V 90; Peta Vatthu II 924 (nuna); Miln 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 Theri 268; Sumaṅgalavilāsinī I 50.
:: Nūtana (adjective) [Vedic nūtana, adjective-formation from adverb nū, cf. nūna. In formation cf. Skt. 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 Dhp 72 (= Dhp 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; AN 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.
"n'atthi hetu n'atthi paccayo": This is the view of Pūraṇa Kassapa! and it is translated: "There is no cause or condition for lack of knowledge and vision..." and this is refuted just after.
￼ — p.p.
:: 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) MN 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 SN 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. BHS 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: Miln 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 (DN I 185); as sure knowledge ñ. is preferable to saddhā (SN 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 DN III 226, 277; other four as dukkhe ñ. (dukkha°) samudaye ñ., nirodhe ñ., magge ñ. (i.e. the knowledge of the ariya-sacca) at DN III 227; Paṭisambhidāmagga I 118; Vibhaṅga 235 (= sammā-diṭṭhi). Right knowledge (or truth) is contrasted with false k. (micchā-ñāṇa = micchā-diṭṭhi): SN V 384; MN II 29; AN II 222; V 327; Vibhaṅga 392. 3. Ñāṇa in application: (a) Vinaya I 35; DN II 155 (opposite pasāda); SN I 129 (cittamhi susamāhite ñāṇamhi vuttamānamhi); II 60 (jāti-paccayā jarāmaraṇan ti ñ. see ñ.-vatthu); AN I 219 (on precedence of either samādhi or ñ.); Snp 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 ...) SN II 124 = III 28 (uppajjati); DN III 278 (the same); AN II 211; IV 75; V 195; SN III 154. See also Arahant II D. (c) Various attributes of ñ.: anuttariya AN V 37; aparapaccayā (k. of the non-effect of causation through lack of cause) SN II 17, 78; III 135; V 179, 422f. (= sammā-diṭṭhi), same as ahetu-ñāṇa SN V 126; asādhāraṇa (incomparable, uncommon k.) AN III 441; Peta Vatthu Commentary 197; akuppa DN III 273; ariya AN III 451; pariyodāta SN I 198; bhiyyosomatta SN III 112; yathā bhūtaṁ (proper, definite, right k.) (concerning kāya, etc.) SN V 144; AN 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. DN III 214, 274; anvaye DN III 226, 277; kāye DN III 274; khaye DN III 214, 220 (āsavānaṁ; cf. MN I 23, 183, 348; II 38), 275; SN II 30; Nettipakaraṇa 15; cutūpapāte DN III 111, 220; dukkhe (etc.) DN III 227; SN II 4; V 8, 430; dhamme DN III 226; SN II 58; Nibbāne SN II 124 (cf. IV 86). (β) as —°: anāvaraṇa° Sumaṅgalavilāsinī I 100; ariya SN I 228; AN III 451; khanti Paṭisambhidāmagga I 106; jātissara Jāt I 167; cutūpapāta MN I 22, 183, 347; II 38, etc.; ceto-pariya DN III 100, and °pariyāya SN V 160; dibba-cakkhu Paṭisambhidāmagga I 114; dhammaṭṭhiti SN II 60, 124; Paṭisambhidāmagga I 50; nibbidā Paṭisambhidāmagga I 195; pubbe-nivāsānusati MN 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 SN II 43, 58, 80, and asekha SN III 83. (e) aññāṇa wrong k., false view, ignorance, untruth SN I 181; II 92; III 258f.; V 126; AN II 11; Snp 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.Snp1077 (= 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° Iti 82; feminine °ī (of majjhimā-paṭipadā) SN 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) Dhp 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; DN I 76 (following after the jhānas as the first step of paññā, see paññā-sampadā); III 134, 222 (°paṭilābha), 288 (°visuddhi); MN I 195f.; 202f., 482; II 9, 31; Nettipakaraṇa 17, 18, 28; see also vimutti°; -dassin one who possesses perfect k.Snp478; -patha the path of k.Snp868; -phusanā experience, gaining of k. Dhp I 230; -bandhu an associate or friend of k.Snp911; -bhūta in combined with cakkhubhūta, having become seeing and knowing, i.e. being wise SN II 255; IV 94; AN 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) SN II 56f., as 77 (7 × 11) SN II 59f.; discussed in extenso at Vibhaṅga 306-344 (called ñāṇavatthu); -vāda talk about (the attainment of supreme) knowledge DN III 13f.; AN 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) DN III 278.
:: Ñāṇin (adjective) knowing, one who is possessed of (right) knowledge SN II 169; AN 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 Jāt 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 AN V 195; Jāt I 266; Snp 343 (+ yasassin); Miln 21 (the same). — aññāta not known, unknown Vinaya I 209; MN I 430; SN II 281; Dhp I 208.
:: Ñātaka [for °ñātika from ñāti] a relation, relative, kinsman Vinaya II 194; MN II 67; Dhp 43; Snp 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. Skt. 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 (MN II 73; Paramatthajotikā I 210, cf. 213; accusative also ñātī Peta Vatthu I 67); Snp 141; Dhp 139, 204, 288; Jāt II 353; Peta Vatthu I 53, 122; II 313, 67. — Discussed in detail with regard to its being one of the ten paḷibodhā at Vism 94.
-kathā (boastful) talk about relatives DN I 7 (cf. Sumaṅgalavilāsinī I 90); -gata coming into (the ties of) relationship Jāt VI 307 (°gataka Jāt VI 308); -ghara the paternal home Jāt I 52; -dhamma the duties of relatives Peta Vatthu I 512; (= ñātīhi ñātīnaṁ kattabba-karaṇaṁ Peta Vatthu Commentary 30); -parivatta the circle of relations DN I 61; MN 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 Dhp 219; Jāt III 396; Peta Vatthu I 126; -vyasana misfortune of relatives (opposite °sampada) DN III 235; enumerated as one of the general misfortunes under dukkha (see Cullaniddesa §304 F); -saṅgha the congregation of kinsmen, the clan AN I 152; Snp 589; -sālohita° a relation by blood (contrasted with friendship: mittāmaccā Snp page 104), often with reference to the deceased: petā ñ.-sālohitā the spirits of deceased blood-relations MN I 33; AN 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) DN III 120; SN V 19, 141, 167f., 185; AN II 95; IV 426; V 194; Dhp I 249; ariya ñ. SN II 68; V 387; = the causal law SN V 388; = kalyāṇa-kusala-dhammatā AN II 36; used in apposition with dhamma and kusala DN II 151; MN II 181, 197; is replaced herein by sacca SN I 240; = Nibbāna at Vism 219, 524; ñ.-paṭipanna walking in the right path SN V 343; AN II 56; III 212, 286; V 183.
-nū (-ññū) (adjective-suffix) [Sanskrit °jña, from jānāti, *gn: cf. Pāḷi gū < Skt. 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, Skt. avabhagna] broken down, broken up, broken SN V 96 (°vibhagga); AN IV 435 (obhagg'-obhagga); Dhp I 58 (the same); Jāt I 55 (°sarīra).
:: Obhañjati [o + bhañj] to fold up, bend over, crease (a garment); only causative II obhañjāpeti Jāt I 499 (dhovāpeti + o.). See also past participle obhagga.
:: Obharati [ava + bharati, cf. Skt. 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") — DN I 220 (effulgence of light); MN III 120, 157; AN II 130, 139; IV 302; Iti 108 (obhāsakara); Paṭisambhidāmagga I 114, 119 (paññā°); II 100, 150f., 159, 162; Vism 28, 41; Peta Vatthu Commentary 276 (°ṁ pharati to emit a radiance); Saddhammopāyana 325. With nimitta and parikathā at Vism 23; Paramatthajotikā II 497. See also avabhāsa.
:: Obhāsana (neuter-adjective) [from obhāsa, cf. Skt. avabhāsana] shining Vimāna Vatthu 276 (Hardy: "speaking to someone").
:: Obhāsati1 [o + bhāsati from bhās, cf. Skt. 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); Miln 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 SN I 66; Khuddakapāṭha V = Snp page 46; Paramatthajotikā I 116 (= ābhāya pharitvā ekobhāsaṁ karitvā), — past participle avabhāsita.
:: Obhāsati2 [ava + bhāsati from bhās.; Skt. 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 BHS as avacaraka one who furnishes information Divyāvadāna 127; an adaptation from the Pāḷi. — Vinaya III 47, 52; MN I 129 = 189 (corā ocarakā, for carā?); SN 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); MN I 502 (ocarati); SN 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 Jāt II 388 (maggaṁ occhindati and occhindamāna to bar the way; varia lectio ochijjati), 404.
:: Ocināti (ocinati) 1. [= Skt. avacinoti, ava + ci1] to gather, pluck, pick off Dhp I 366; also in past participle ocita. 2. [= Skt. avacinoti or °ciketi ava + ci2, cf. apacināti2] — to disregard, disrespect, treat with contempt; present ocināyati (for ocināti metri causā) Jāt VI 4 (= avajānāti commentary).
:: Ociṇṇa [past participle of ocarati] gone into, investigated, scouted, explored SN I 79 = Udāna 66 (reads otiṇṇa).
:: Ocita [o + cita, past participle of ocināti1] gathered, picked off Jāt 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 MN II 216; heaping up, storing Dhp III 118. 2. putting in, figurative, attention, devotion Nettipakaraṇa 29.
:: Odahati [o + dahati, from dhā] 1. to put down, to put in, supply MN I 117 (okacaraṁ, see under oka); II 216 (agadaṅgāraṁ vaṇa-mukhe odaheyya); Thera 774 (migavo pāsaṁ odahi the hunter set a snare; Morris, JPTS 1884 76 suggests change of reading to oḍḍayi, hardly justified); Jāt III 201 (visaṁ odahi araññe), 272 (passaṁ o. to turn one's flanks towards, dative); Miln 156 (kāye ojaṁ odahissāma supply the body with strength). 2. (figurative) to apply, in phrase sotaṁ odahati to listen DN I 230; Dāṭhāvaṁsa V 68, — past participle ohita.
:: Odaka (neuter) [compounds form of udaka] water; absolute only at Jāt III 282. — an° without water, dried up Theri 265 (= udaka-bhasta Therīgāthā Commentary 212). cf. combination sītodaka, e.g. MN 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 Jāt 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); DN I 76, 105; SN I 82 (nāḷik°); Dhp IV 17 (the same); AN III 49; IV 231; Snp 18; Jāt 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 MN I 247.
:: Odanika [from odana] a cook Jāt III 49.
:: Odaniya (adjective) [from odana, cf. Skt. 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 Miln 357; Jāt VI 208 (°ya); Thera 101.
:: Odarikatta (neuter) [from odarika] stomach-filling MN I 461; Vism 71.
:: Odāta (adjective) [derivation unknown. The Skt. 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 DN II 18 (uṇṇā, of the Buddha); III 268; AN 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) Vism 174; -vaṇṇa of white colour, white MN II 14; Dhammasaṅgani 247; -vattha a white dress; adjective wearing a white dress, dressed in white DN I 7, 76, 104; Jāt III 425 (+ alla-kāsa); -vasana dressed in white (of householders or laymen as opposed to the yellow dress of the bhikkhus) DN I 211; III 118, 124f., 210; MN I 491, II 23; AN I 73; III 384; IV 217 [cf. BHS avadāta-vasana Divyāvadāna 160].
:: Odātaka (adjective) [from odāta] white, clean, dressed in white SN II 284 (varia lectio odāta); Thera 965 (dhaja).
:: Odhasta [Sanskrit avadhvasta, past participle of ava + dhvaṁsati: see dhaṁsati] fallen down, scattered MN I 124 = SN IV 176 (°patoda; SN 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, Skt. avadhi, from ava + dhā] putting down, fixing, i.e. boundary, limit, extent Dhp 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; Vism 309. Opposite anodhi MN 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 Jāt VI 279 (= suṅkakoṭṭhāsaṁ commentary).
:: Odhika (adjective) [from odhi] "according to limit", i.e. all kinds of, various, in phrase yathodhikāni kāmāni Snp 60, cf. Cullaniddesa §526; Jāt V 392 (the same).
:: Odhunāti [o + dhunāti] to shake off MN I 229; SN III 155; AN III 365 (+ niddhunāti); Peta Vatthu IV 354 (vv.ll. ophun°, otu°) = Peta Vatthu Commentary 256; Samantapāsādikā VI 1207 (in explanation of ogumphetvā); Miln 399 (+ vidhunāti).
:: Odissa (adverb) [gerund of o + disati = Skt. diśati, cf. uddissa] only in negative anodissa without a purpose, indefinitely (?) Miln 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) Jāt I 82; II 146; Vimāna Vatthu 97. See also anodissaka and odhiso.
:: Odīraka in odīrakajāta SN 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 AN I 33 = Jāt 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 Vism 180 (cf. Skt. sahoḍha Manu IX 270).
:: Oḍḍita [past participle of oḍḍeti] thrown out, laid (of a snare) Jāt I 183; II 443; V 341; Therīgāthā Commentary 243.
:: Ogacchati [ava + gacchati] to go down, sink down, recede; of sun and moon: to set DN I 240 (opposite uggacchati); AN 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 SN I 186.
:: Ogahana (neuter) [o + gahana from gāhati; Skt. avagāhana; concerning shortening of ā cf. avagadha] — submersion, ducking, bathing; figurative for bathing-place Snp 214 (= manussānaṁ nahāna-tittha Paramatthajotikā II 265). See also avagāhana.
:: Ogamana (neuter) [o + gam + ana; Skt. avagamana. That word is rather more than a thousand years later than the Pāḷi one. Iti would be ridiculous were one to suppose that the Pāḷi could be derived from the Sanskrit. On the other hand the Skt. 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 Skt. 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° DN 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; Jāt IV 432 = (gaṇaṁ ohīna commentary).
:: Ogādha1 (adjective) [Sanskrit avagāḍha; ava + gādha2] immersed, entered; firm, firmly footed or grounded in (—°), spelled ogāḷha Miln 1 (abhidhamma-vinay°). cf. BHS 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 AN 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 MN 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 Pāḷi Gramar 43 unwarrantedly puts oggata = apagata] — gone down, set (of the sun) Vinaya IV 55 (oggate suriye = atthaṅgate s.), 268 (the same = rattandhakāre); Thera 477 (anoggatasmiṁ suriyasmiṁ).
:: Ogha [Vedic ogha and augha; BHS 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 Dhp 47; Vism 512; Vimāna Vatthu 110; Dhp 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 Snp 173, 219, 471, 495, 1059, 1064, 1070, 1082; AN II 200f. Less often we have details of what the flood consists of. Thus kāmogha the fl. of lusts AN III 69 (cf. Dhammasaṅgani 1095, where o. is one of the many names of taṇhā, craving, thirst). In the popular old riddle at SN I 3 and Thera 15, 633 (included also in Dhp 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 SN I 126 are possibly these last. Snp 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 SN I 193 (°assa nittharaṇatthaṁ); IV 257; V 59; Iti III (°assa nittharanatthāya); faith SN I 214 = Snp 184 = Miln 36; mindfullness SN V 168, 186; the island Dhp 25; and the dyke Thera 7 = Snp 4 (cf. DN 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 DN III 230, 276; SN 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 Vism 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 Snp 1096 (cf. Cullaniddesa §180); -tiṇṇa the same SN I 3, 142; Snp 178, 823, 1082, 1101, 1145; Dhp 370 (= cattāro oghe tiṇṇa Dhp IV 109); Vimāna Vatthu 6428 (= catunnaṁ oghānaṁ saṁsāra-mahoghassa taritattā o. Vimāna Vatthu 284); 827; Mahāniddesa 159; Cullaniddesa §179.
:: Oghana (neuter) watering, flooding (?) MN 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) MN I 393 (infinitive ogilituṁ) Miln 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 SN IV 122 (gerund oguṇṭhitvā sīsaṁ, perhaps better read as oguṇṭhitā; varia lectio okuṇṭhitū), — past participle oguṇṭhita (q.v.).
:: Oguṇṭhita [past participle of oguṇṭheti, cf. BHS 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 Jāt VI 525 (commentary: ga mana-magga). cf. avaharaṇa.
:: Oharati [o + hṛ take] 1. to take away, take down, take off SN I 27 (gerund ohacca, varia lectio ūhacca); Peta Vatthu II 66 (imperative ohara = ohārehi Peta Vatthu Commentary 95); Dhp 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) Jāt VI 52 (kṣa massuṁ); Dhp II 53 (cf. oropeti), — past participle avahaṭa.
:: Ohāra see avahāra and cf. vohāra.
:: Ohāraṇa (neuter) [from ohāreti, cf. avaharaṇa] taking down, cutting off (hair) Jāt I 64 (kesa-massu°).
:: Ohāreti [causative of oharati] 1. to give up, leave behind, renounce (cf. ojahāti) Snp 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) Iti 75 (kṣa massuṁ hair and beard, varia lectio ohāyāpetvā); past participle 56 (the same).
:: Ohārin (adjective/noun) [from avaharati] dragging down, weighty, heavy Dhp 346 (= avaharati heṭṭhā haratī ti Dhp IV 56).
:: Ohāya gerund of ojahāti.
:: Ohita [past participle of odahati; BHS avahita (e.g. Jātakamala 210) as well as apahita (e.g. Lalitavistara 552)] 1. put down into, deposited Dhp 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 Dhp IV 168. 3. put down in, hidden, put away in (—°) Snp 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; MN I 480; III 201; SN V 96; AN IV 391; Vism 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; SN I 185 (vihārapāla).
:: Ohīḷanā (feminine) [ava + hīḷanā, of hīḍ] scorning, scornfullness Vibhaṅga 353 (+ ohīḷattaṁ).
:: Ohīna [past participle of ojahāti] having left behind Jāt IV 432 (gaṇaṁ).
:: Ohīyati (ohiyyati) [ava + hīyati, passive of ha, see ojahāti] 1. to be left behind, to stay behind Jāt V 340 (avahīyati = ohiyyati commentary). 2. to stay behind, to fall out (in order to urinate or defecate); gerund ohīyitvā Vinaya IV 229; Dhp II 21 (cf. ohanati). See also ohiyyaka.
:: Ojahāti [o + jahati] to give up, leave, leave behind, renounce, gerund ohāya DN I 115 (ñāti-saṅghaṁ and hirañña-suvaṇṇaṁ); MN II 166 (the same); Jāt 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 MN I 480; SN I 212 (so read for ovajaṁ; phrase ojavaṁ asecanakaṁ of Nibbāna, translated "elixir"); Theri 196 (the same = ojavantaṁ Therīgāthā Commentary 168); AN III 260 (an° of food, i.e. not nourishing Dhp I 106.
:: Ojavantatā (feminine) [abstract from ajavant] richness in sap, strength giving (nourishing) quality Jāt I 68 (of milk).
:: Ojā ￼ (feminine) [Vedic ojas neuter, also BHS oja neuter Divyāvadāna 105; from °aug to increase, as in Latin auges, augustus and auxilium, Gothic aukan (augment), as eacian; cf. also Greek ἆέξϖ, Skt. ukṣati and vakṣana increase] strength, but only in meaning of strength-giving, nutritive essence (applied to food) MN I 245; SN II 87; V 162 (dhamm'); AN III 396; Jāt I 68; Dhammasaṅgani 646, 740, 875; Miln 156; Dhp II 154 (paṭhav°). See also definition at Vism 450 (referring to kabaliṅkāro āhāra. The compound form is oja, e.g. ojadāna Jāt V 243; ojaṭṭhamaka (rūpa) Vism 341.
:: Ojināti [Sanskrit avajayati, ava + ji] to conquer, vanquish, subdue Jāt 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 Snp 966: see anoka; Paramatthajotikā II 573 ibid.; Paramatthajotikā II 547: see below), partly with udaka (as contraction): see below on Dhp 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) SN III 9 = Snp 844 (okam pahāya; oka here is explained at Paramatthajotikā II 547 by rūpa-vatthādi-viññaṇass'okāso); SN V 24 = AN V 232 = Dhp 87 (okā anokam āgamma); Dhp 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 Dhp I 289 runs: "okaṁ okaṁ pahāya aniketa-sārī ti ettha ālayo, idha (i.e. at Dhp 34) ubhayam pi labbhati okamokato udaka-saṅkhātā ālayā ti attho", i.e. from the water's abode. Buddhaghosa's explanation is of course problematic); Dhp 91 (okam okaṁ jahanti "they leave whatever shelter they have", explained by ālaya Dhp II 170). °anoka houseless, homeless, comfortless, renouncing, free from attachment: see separately.
-cara (feminine °carikā Jāt VI 416; °cārikā MN I 117) living in the house (said of animals), i.e. tame (cf. same etymology of "tame" = Latin domus, domesticus). The passage MN I 117, 118 has caused confusion by oka being taken as "water". But from the context as well as from commentary on Jāt VI 416 it is clear that here a tame animal is meant by means of which other wild ones are caught. The passage at MN 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 Snp 1101 (= ālayañjahaṁ Paramatthajotikā II 598; cf. Cullaniddesa §176 with varia lectio oghañjaha).
:: Okaḍḍhati [o + kaḍḍhati] to drag away, remove Theri 444. See also ava°.
:: Okampeti [o + causative of kamp] to shake, to wag, only in phrase sīsaṁ okampeti to shake one's head MN I 108, 171; SN I 118.
:: Okantati (okkant°) [o + kantati, cf. also apakantati] to cut off, cut out, cut away, carve; present okantati MN I 129; Peta Vatthu III 102 (= ava° Peta Vatthu Commentary 213); gerund okantitvā Jāt I 154 (migaṁ o. After carving the deer); Peta Vatthu Commentary 192 (piṭṭhi maṁsāni), and okacca Jāt 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); Miln 150, 234; Sumaṅgalavilāsinī I 243.
:: Okappeti [o + kappeti] to fix one's mind on, to put one's trust in MN I 11; Miln 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" DN II 74 (Text okk°); AN IV 16 (Text okk°, varia lectio ok°), 65 (the same); Miln 210. Also in causative okasseti to pull out, draw out Theri 116 (vaṭṭiṁ = dīpavaṭṭiṁ ākaḍḍheti Therīgāthā Commentary 117). [mss. often spell okk°].
:: Okāra [o + kāra from karoti, BHS okāra, e.g. Mahāvastu III 357] only in stock phrase kāmānaṁ ādīnavo okāro saṅkileso DN I 110, 148 (= lāmaka-bhāva Sumaṅgalavilāsinī I 277); MN I 115, 379, 405f.; II 145; AN IV 186; Nettipakaraṇa 42 (varia lectio vokāra); Dhp 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 DN I 34 (ananto okāso); Vism 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 AN I 253; IV 449; Jāt 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 as a question), e.g. DN I 51, 205; MN II 142; SN 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 Snp 1031; Vimāna Vatthu 65 (raññā); anokāsakata without having got permission Vinaya I 114. (b) okāsaṁ yācati to as permission MN II 123. (c) okāsaṁ deti to give permission, to consent, give room Jāt 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 DN II 214f.; AN IV 449; -kamma giving opportunity or permission Snp page 94 (°kata allowed); Peta Vatthu IV 111 (°ṁ karoti to give permission); -matta permission Snp page 94; -loka the visible world (= manussa-loka) Vism 205; Vimāna Vatthu 29.
:: Okāsati [ava + kāś] to be visible; causative okāseti to make visible, let appear, show SN IV 290.
:: Okilinī see okiraṇa.
:: Okiṇṇa [past participle of okirati; BHS avakīrṇa Divyāvadāna 282; Jātakamala 3192] strewn over, beset by, covered with, full of Jāt 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 = SN 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 MN I 79; preterit okiri Vinaya III 107 = SN 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 Vism 74 (vālikaṁ).
:: Okkala see ukkala.
:: Okkamana (neuter) [from okkamati] entering into, approaching, reaching MN III 6; AN III 108 (entering the path); also in phrase Nibbānassa okkamanāya AN 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, Dhp I 9; Peta Vatthu Commentary 47. At Iti 76 we hear that a dullness developed (dubbaṇṇiyaṁ okkami) on the body of a god, he lost his radiance. At DN II 12; MN III 119 a god, on his rebirth, entered his new mother's womb (kucchiṁ okkami). At DN II 63 occurs the question "if consciousness were not to develop in the womb?" (viññāṇaṁ na okkamissatha) SN 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 SN IV 312 (saggaṁ), — past participle okkanta. See also avakkamati.
:: Okkandika [kand or kram?] at Jāt 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 DN II 12; Miln 299 (middhe okkante). See also avakkanta SN II 174; III 46.
:: Okkanti (feminine) [from okkamati] entry (literal descent), appearance, coming to be. Usually in stock phrase jāṭi sañjāti o. nibbatti MN III 249; SN 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 Vism 143 = as 115 (Expositor 153 translation "flooding").
:: Okkassa see okassati.
:: Okkhāyati [ava + khāyati, corresponds to Skt. kṣeti from kśi to lie] to lie low, to be restrained (in this sense evidently confused with avakkhipati) SN IV 144f. (cakkhuṁ etc. okkhāyati).
:: Okkhāyika (adjective) [from ava + khāyin from kṣi, cf. avakkhāyati; Kern, Toevoegselen sub voce suggests relation to BHS avakhāta of khan, and compares Lalitavistara 319] — low-lying, deep, remote, only in one phrase, viz. udaka-tārakā gambhīragatā okkhāyikā MN I 80, 245.
:: Okkhipati [ava + khipati; Skt. 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 AN IV 264 (indriyāni); gerund °khipitvā Vinaya IV 18 (the same), — past participle avakkhitta and okkhitta (q.v.).
:: Okkhita [past participle of ava + ukkhati, Skt. avokṣita, from ukṣ to sprinkle] — besprinkled, bestrewn with (—°) Theri 145 (candan° = candanānulitta Therīgāthā Commentary 137); Jāt 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"Snp63, 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 Skt. avakūṭara = vairūpya (Pāṇini V 2, 30). The commentary on SN 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 SN I 94 (Kindred Sayings I 118), pot-bellied at SN I 237; Warren, Buddhism in Translations page 426 translates decrepit). Iti 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 = SN I 94 = AN I 107 = II 85 = III 285f. = past participle 51. The same also at MN III 169; SN I 237; II 279; Udāna 76.
:: Olagga [Sanskrit avalagna, past participle of avalagati] restrained, checked Thera 356.
:: Olaggeti [causative of o + lag] to make stick to, to put on, hold fast, restrain MN II 178; AN III 384 (vv.ll. oloketi, olabheti, oketi); Thera 355.
:: Olamba (adjective) [from ava + lamb] hanging down Vinaya III 49; Jāt IV 380 (°vilamba).
:: Olambaka (adjective/noun) [see olambati] 1. (adjective) hanging down Vimāna Vatthu 32 (°dāma). 2. (noun) (a) support, walking stick Jāt IV 40 (hatth°). (b) plumb-line Jāt 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 MN III 164 (+ ajjholambati); Jāt I 194; Peta Vatthu Commentary 46. — gerund avalamba (for °bya) Peta Vatthu III 35 (= olambitva Peta Vatthu Commentary 189) and olambetvā Jāt 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 Jāt V 434 = Dhp IV 197 (the latter has Text ullaggheti ol°; but varia lectio ullaṅgheti ol°).
:: Oligalla [of unknown etymology: probably non-Aryan, cf. BHS oḍigalla Saddharmapuṇḍarīka Chap. VI] a dirty pool near a village MN III 168; SN V 361; AN I 161; III 389; Miln 220; Vism 343.
:: Olikhati [o + likh, cf. Skt. apalikhati] to scrape off, cut off, shave off (hair) AN III 295 (veṇiṁ olikhituṁ); Thera 169 (kese olikhissaṁ); Theri 88.
:: Oliyati [o + līyate from lī] to stick, stick fast, adhere, cling to Iti 43; Nettipakaraṇa 174, — past participle olīna (BHS avalīna).
:: Olīna [past participle of oliyate] adhering, sticking or clinging to (worldliness), infatuated MN I 200 (°vuttika); Jāt VI 569 (anolīna-mānasa); Vibhaṅga 350 (°vuttikā); Miln 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 Jāt I 85, 108 (nakkhattaṁ); Peta Vatthu II 964; Dhp 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. MN I 108 (= daṇḍaṁ olambitvā commentary; see MN I 539); AN III 298; Theri 27 (= ālambitvā); Vimāna Vatthu 105. In other connections: SN I 118; III 129; Jāt I 265 (āvāṭa-mukha-vaṭṭiyaṁ); VI 40 (hatthe); Dhp II 57 (passaṁ; gloss olambi); Vimāna Vatthu 217, 219.
:: Olugga [past participle of olujjati] breaking off, falling to pieces, rotting away MN I 80, 245 (olugga-vilugga), 450 (the same); Vism 107 (the same).
:: Olujjati [Sanskrit avarujyate, passive of ava + ruj] to break off, go to wreck, fall away SN 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) DN I 37, 186f. (attā) 195, 197, 199; MN I 48, 139, 247; II 230; III 16, 299; SN II 275 (vihāra); III 47 (opposite sukhuma); IV 382 (the same); V 259f.; AN IV 309f. (nimittaṁ obhāso); Jāt I 67; Dhammasaṅgani 585, 675, 889; Vibhaṅga 1, 13, 379; Vism 155 (°aṅga), 274f. (with reference to breathing), 450.
:: Oḷumpika (adjective) [derivation unknown, BHS 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. BHS 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 AN III 359 (in contrast with ussā superiors); Snp 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, BHS avamardati Jātakamala 3133] 1. to rub Jāt VI 262 (sarīraṁ omaddanto); Miln 220. 2. to crush, oppress MN I 87 = Cullaniddesa §199 6c (abhivaggena); Jāt II 95.
:: Omaka (adjective) [oma + ka] lower in rank, inferior; low, insignificant Mahāniddesa 306 (appaka + o.); Jāt II 142; Dhp I 203.
:: Omasanā (feminine) [from omasati] touching, touch Vinaya III 121 (= heṭṭhā oropanā).
:: Omasati [o + mas = Skt. mṛs.] 1. (literal) to touch Jāt V 446. 2. (figurative) to touch a person, to reproach, insult Vinaya IV 4f. — past participle omaṭṭha.
:: Omaṭṭha [past participle of omasati] touched SN I 13 = 53 = Thera 39.
:: Omāna1 [from o + man, think. The Skt. avamāna is later] disregard, disrespect, contempt Dhp II 52 (+ atimāna). cf. omāna and see also avamāna.
:: Omāna2 [at Jāt 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 Pāḷi Gramar 99 proposes to read ḍemāna for omāna.
:: Omissaka (adjective) [o + missaka] mixed, miscellaneous, various Jāt 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 DN I 126 (veṭhanaṁ as form of salute); Jāt II 326; VI 73 (sāṭakaṁ); Vism 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 Iti 56 (read omuttassa Mārapāso for Text omukkassa m.).
:: Omutteti [Sanskrit avamūtrayati, denominative from mūtra, urine] to discharge urine, pass water MN I 79, 127.
:: Onaddha [past participle of onandhati] bound, tied; put over, covered Vinaya II 150, 270f. (°mañca, °pīṭha); MN II 64; Dhp 146 (andhakārena); Saddhammopāyana 182. See also onayhati.
:: Onamaka (adjective) [from onamati] bending down, stooping Dhp II 136 (an°).
:: Onamana (neuter) [abstract from onamati] in compounds with °unna mana lowering and raising bending down and up Dhp I 17.
:: Onamati [o + namati] to bend down (instrumental), stoop DN 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); Miln 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 DN I 246 (spelled onaha); Miln 300; Dhammasaṅgani 1157 (= megho viya ākāsaṁ kāyaṁ onayhati).
:: Oneti , probably for apaneti, see apaneti and past participle onīta.
:: Onīta [in form = Skt. avanīta, but semantically = apanīta. Thus also BHS 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: DN I 109 (= Sumaṅgalavilāsinī I 277, q.v. for the 2 explanations mentioned above) MN II 50, 93; SN V 384; AN II 63; Snp 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 Miln 234.
:: Oṇamati [o + namati] (instrumental) to incline, bend down to, bow to (dative) Miln 220, 234 (oṇamati and oṇamissati), 400; Sumaṅgalavilāsinī I 112. Causative oṇāmeti MN II 137 (kāyaṁ), — past participle oṇata and causative oṇamita.
:: Oṇamita [past participle of oṇameti, causative of nam] having bowed down, bowing down Miln 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 AN II 86 = past participle 52 (= nīca lāmaka Puggalapaññatti 229); Peta Vatthu IV 66; Miln 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, Skt. 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, Skt. °nejayati from nij. Kern, Toevoegselen II 138, complementary to remarks sub voce on page five explains as assimilated onuj° > onij°, like anu° BHS 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; AN IV 210 = 214 (oṇojesi preterit); Miln 236.
:: Oñāta [past participle o + jānāti, see also avañāta] despised Miln 191, 229, 288.
:: Opadhika (adjective) [from upadhi. BHS 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". — SN I 233 = AN IV 292 = Vimāna Vatthu 3421; Iti 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 MN I 92, 241; SN IV 230 = AN II 87 = III 131 = V 110 = Cullaniddesa §304 I C = Miln 112.
:: Opakkhin (adjective) [o + pakkhin, adjective from pakkha wing, cf. similarly avapatta] — "with wings off" i.e. having one's wings clipped, powerless AN I 188 (°ṁ karoti to deprive of one's wings or strength; so read for Text opapakkhiṁ karoti).
:: Opama at Jāt I 89 and Saddhammopāyana 93 (anopama) stands for ūpama, which metri causā for upama.
:: Opamma (neuter) [from upama; cf. Skt. aupamya] likeness, simile, comparison, metaphor MN I 378; Vinaya V 164; Miln 1, 70, 330; Vism 117, 622; Therīgāthā Commentary 290.
:: Opanayika (adjective) [from upa neti, upa + nī] leading to (Nibbāna) SN IV 41f., 272, 339; V 343; AN I 158; II 198; DN III 5; Vism 217.
:: Opapaccayika (adjective) [= opapātika] having the characteristic of being born without parents, as deva Nettipakaraṇa 28 (upādāna).
:: Opapakkhi in phrase °ṁ karoti at AN I 188 read opakkhiṁ karoti to deprive of one's wings, to render powerless.
:: Opapātika (adjective) [from upapatti; the BHS 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 (Compendium 1654, q.v.) DN I 27, 55, 156; III 132, 230 (°yoni), 265; MN I 34, 73, 287, 401f., 436 sq, 465f.; II 52; III 22, 80, 247; SN III 206, 240f., 246f.; IV 348; V 346, 357f., 406; AN I 232, 245, 269; II 5, 89, 186; IV 12, 226, 399, 423f.; V 265f., 286f., 343f.; past participle 16, 62, 63; Vibhaṅga 412f.; Miln 267; Vism 552f., 559; Sumaṅgalavilāsinī I 165, 313. The commentary on MN I 34 explains by "sesa-yoni-paṭikkhepa-vacanaṁ etaṁ". See also Puggalapaññatti 198.
:: Opapātin (adjective) = opapātika, in phrase opapātiyā (for opapātiniyā?) iddhiyā at SN 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 MN II 76; AN III 154.
:: Opasamika (adjective) [from upa + sama + ika; cf. BHS aupaśamika Avadāna-śataka II 107; Mahāvastu II 41] — leading to quiet, allaying, quieting; especially of Dhamma DN III 264f.; AN II 132.
:: Opasāyika (adjective) [from upasaya, upa + śī] being near at hand or at one's bidding (?) MN I 328.
:: Opatati [o + pat] to fall or fly down (on), to fall over (with accusative) Jāt II 228 (lokāmisaṁ °anto); VI 561 (°itvā gerund); Miln 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, Skt. ava + pat] with leaves fallen off, leafless (of trees) Jāt 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) SN V 351 = Nettipakaraṇa 136 (varia lectio opaguyha; commentary explains by ārohana-yogga); Jāt 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 = Jāt V 174. — Vinaya I 236; DN I 137; MN I 379; AN IV 185; Vimāna Vatthu 654; Peta Vatthu IV 160; Jāt III 142; IV 34; V 172; Vibhaṅga 247; Miln 411; Vism 18; Vimāna Vatthu 286; Sumaṅgalavilāsinī I 177, 298.
:: Opārambha (adjective) [from upārambha] acting as a support, supporting, helpful MN II 113.
:: Opāta [o + pāta from patati to fall, Vedic avapāta] 1. falling or flying down, downfall, descent Jāt VI 561. 2. A pitfall Jāt I 143; Dhp 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 MN II 10, 122, 168; AN III 137, 392f.; Snp page 107. 2. to drop, to omit (a syllable) Vinaya IV 15.
:: Opāṭeti [ava + causative of paṭ, Skt. 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) SN I 236 (Spk I 353 na ... pakkhipanti) = Theri 283 = Jāt V 252 (Text upeti); in which Theri 283 has oseti (Thig-a 216, with explanation of oseti = ṭhapeti on page 219). — preterit opi Jāt IV 457 (ukkhipi gloss); VI 185 (= pakkhipi gloss). Gerund opitvā (opetvā?) Jāt IV 457 (gloss khipetvā).
:: Ophuṭa [a difficult, but legitimate form arisen out of analogy, fusing ava-vuta (= Skt. 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) DN I 246 (Text ophuta, vv.ll. ophuṭa and opuṭa); MN 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); Miln 161 (ovuta).
:: Opilavati [Sanskrit avaplavati, ava + plu] to be immersed, to sink down SN II 224. — causative opilāpeti (see seperate).
:: Opilāpeti [causative of opilavati, cf. Skt. avaplāvayati] to immerse, to dip in or down, to drop (into = locative) Vinaya I 157 = 225 = SN I 169 (commentary: nimujjāpeti, see Kindred Sayings I 318); MN I 207 = III 157; Dhp III 3 (°āpetvā; so read with vv.ll. for opīḷetvā); Jāt III 282, — past participle opilāpita.
:: Opilāpita [past participle of opilāpeti] immersed into (locative), gutted with water, drenched Jāt I 212, 214.
:: Opiya is metri causā for upiya [upa + gerund of i] undergoing, going into SN I 199 = Thera 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 Dhp 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 Dhp 252 (= bhusaṁ opuṇanto viya Dhp III 375); Paramatthajotikā II 312. — causative opunāpeti [cf. BHS opunāpeti Mahāvastu III 178] to cause to sift AN I 242; Jāt I 447.
:: Opuñchana or Opuñjana (neuter) [from opuñjeti] heaping up, covering over; a heap, layer Dhp 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); Jāt IV 377 (opuñchetvā Text, but varia lectio opuñjetvā; gloss upalimpitvā); Dhp 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 Jāt 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 Snp 15; Vimāna Vatthu 42 (orato ablative from this side). — Cases adverbially: accusative oraṁ (with ablative) on this side of, below, under, within MN II 142; Snp 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 Jāt V 72; ablative orato on this side Miln 210.
-pāra the below and the above, the lower and higher worlds Snp 1 (see Paramatthajotikā II 13 = Cullaniddesa §422 B and cf. paroparaṁ); Miln 319 (samuddo anorapāro, boundless ocean); -pure (avara pure) below the fortress MN I 68 (bahinagare + o.); -mattaka belonging only to this world, mundane; hence: trifling, insignificant, little, evanescent Vinaya II 85, 203 = Iti 85; DN I 3; MN I 449; AN IV 22; V 157, 164; Vibhaṅga 247; Nettipakaraṇa 62; Dhp I 203; Sumaṅgalavilāsinī I 55.
:: Orabbhika [from urabbha. The Skt. aurabhrika is later and differs in meaning] — one who kills sheep, a butcher (of sheep) MN I 343, 412; SN II 256; AN I 251; II 207 = past participle 56; III 303; Theri 242 (= urabbhaghātaka Therīgāthā Commentary 204); Jāt 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; MN II 47; Snp 692 (= paritta Paramatthajotikā II 489; cf. omaka); Jāt I 381.
:: Oramati [o + ramati] to stay or be on this side, i.e. to stand still, to get no further Jāt 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 Jāt V 474 (manussa-maṁsā).
:: Orambhāgiya (adjective) [ora + bhāga + iya; BHS 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) DN I 156; III 107, 108, 132; MN I 432; Iti 114; past participle 22; Nettipakaraṇa 14; Paramatthajotikā II 13; Sumaṅgalavilāsinī I 313. — Note: a curious form of this word is found at Theri 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 MN II 84; III 29; SN II 221 (Bhagavato putto o. mukhato jāto); III 83; Jāt 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 Miln 210 (cf. abhirata). 2. desisting, abstaining from, restraining oneself Vimāna Vatthu 72 (= virato; cf. uparata).
:: Oravitar [ora + agent noun of vitarati?] doubtful reading at AN 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) DN I 244; SN IV 175 (sakkāyass'adhivacanaṁ) = Paramatthajotikā II 24; Dhammasaṅgani 597; Vism 512 (°tīra-mahogha); Dhp II 99.
:: Orodha [from orundhati; Skt. avarodha] — obstruction; confinement, harem, seraglio Vinaya II 290; IV 261 (rājorodhā harem-lady, concubine); Jāt IV 393, 404.
:: Orohaṇa (neuter) [abstract from orahati] descent, in udakorohaṇānuyoga practice of descending in to the water (i.e. bathing) past participle 55; Jāt I 193; Miln 350.
:: Orohati [o + rohati] to descend, climb down DN II 21; MN III 131; Jāt I 50; Miln 395; Peta Vatthu Commentary 14. — causative oropeti (q.v.).
:: Oropaṇa (neuter) [abstract from oropeti] taking down, removal, cutting off (hair), in kesoropaṇa hair-cutting Dhp II 53 (Text has at one place orohaṇa, varia lectio oropaṇa).
:: Oropeti [causative from orohati; BHS avaropayati] to take down, bring down, deprive of, lay aside, take away, cut off (hair) Vimāna Vatthu 64 (bhattabhājanaṁ oropeti) — gerund oropayitvā Snp 44 (= nikkhipitvā paṭippassavembhayitvā Cullaniddesa §181; apa netvā Paramatthajotikā II 91); Jāt VI 211 (kṣa massuṁ).
:: Oruddha [from orundhati. In meaning equalling Skt. aparuddha as well as ava°] 1. kept back, restrained, subdued AN III 393. 2. imprisoned Jāt IV 4. See also ava°.
:: Orundhati [cf. Skt. avarundhate] to get, attain, take for a wife. — gerund orundhiya Jāt IV 480. — preterit oruddha Theri 445, — past participle oruddha. See also avarundhati.
:: Osadha ￼ (neuter) [Vedic auṣadha] see osadhī.
:: Osadhika varia lectio Iti 20 for opadhika.
:: Osadhikā (feminine) [from osadha] remedy, especially poultice, fomentation Jāt 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. AN IV 100 (bījagāma-bhūtagāmā ... osadhi-tiṇavanappatayo) Peta Vatthu II 610, with Snp 296 (gāvo ... yāsu jāyanti osadhā); DN I 12, cf. Sumaṅgalavilāsinī I 98; Peta Vatthu III 53; Peta Vatthu Commentary 86; Jāt IV 31; VI 331 (? translated medicinal herb). Figuratively, "balm of salvation" (amatosadha) Miln 247. Osadhi-tārakā, star of healing. The only thing we know about this star is its white brilliance, SN I 65; Iti 20 = AN V 62; Vimāna Vatthu 92; Peta Vatthu II 110; cf. Peta Vatthu Commentary 71; Vism 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 = Skt. ṣvaṣk, cf. Māgadhī osakkai; but sometimes confused with sṛp, cf. Pāḷi osappati and Skt. apasarpati] — to draw back, move back DN I 230; Jāt 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 Miln 250 (°viriya).
:: Osaṇheti [o + saṇheti, denominative from saṇha] to make smooth, to smooth out, comb or brush down (hair) Vinaya II 107 (kese); Jāt IV 219 (the same).
:: Osappati [o + sṛp to creep] to draw back, give way Jāt 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 Jāt I 154 (gāmantaṁ °kāle). 2. withdrawal, distraction, drawing or moving away, heresy Snp 538 (= ogahanāni titthāni, diṭṭhiyo ti attho Paramatthajotikā II 434).
:: Osarati [o + sṛ] to flow, to go away, to recede to, to visit MN 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 MN I 176, 469 (padasamācāro saṅgha-majjhe o.); II 2 (Rājagahaṁ vass°āvāsaṁ o.); Miln 24 (sākacchā osaṭā bahū). See also avasaṭa.
:: Osāna (neuter) [from osāpeti] stopping, ceasing; end, finish, conclusion SN V 79 (read paṭikkamosāna), 177, 344; Snp 938.
:: Osāpeti [With Morris, JPTS 1887, 158 causative of ava + sā, Skt. 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 Skt. sārayati = Pāḷi sāreti (thus vv.ll.). Not with Trenckner, "Notes" 78 and Müller Pāḷi Gramar 42. Causative of ā + viś to sling] — to put forth, bring to an end, settle, put down, fix, decide SN I 81 (future osāpayissāmi; vv.ll. oyayiss° and obhāyiss° = Udāna 66 (Text otarissāmi? vv.ll. obhāyiss°, otāy° and osāy°; commentary paṭipajjissāmi karissāmi); Jāt 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) = Dhp III 108 (varia lectioosāreti). cf. osāreti.
:: Osāraka [from osarati] shelter, outhouse Jāt 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; Miln 344. 2. procession (?) (perhaps reading should be ussāraṇā) Dhp 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) Jāt VI 52, 67 (pattaṁ thavikāya o.). 2. to bring out, expound, propound, explain Miln 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; MN I 87 (telena); Peta Vatthu I 85 (present participle osiñcaṁ = āsiñcanto Peta Vatthu Commentary 41). 2. to scoop out, empty, drain (water) Jāt V 450 (osiñciyā, potential = osiñceyya commentary). Past participle avasitta and ositta.
:: Osita [past participle of ava + sā] inhabited (by), accessible (to) Snp 937 (an°). cf. vy°.
:: Ositta [past participle of osiñcati] sprinkled, besprinkled Jāt 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) SN IV 314 (osīda bho sappi-tela); Miln 277 (nāvā osīdati). — gerund osīditvā Jāt II 293. — causative II osīdāpeti Jāt 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 Dhp III 163 (for pamāda Dhp 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 DN II 106 (preterit ossaji); Snp 270 = SN I 207; Thera 321; Jāt 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 Jāt I 336 (opposite ussanna). Hardly to be derived from ava + syad.
:: Ossaṭṭha [past participle of ossajati] let loose, released, given up, thrown down DN II 106; SN III 241; Jāt I 64; IV 460 (= nissaṭṭha).
:: Ossavana (neuter) [from ava + sru] outflow, running water MN 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 Jāt 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); Dhp 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 Jāt VI 345, — past participle otiṇṇa. — causative I otāreti. Opposite uttarati.
:: Otata [o + tata, past participle of tan] stretched over, covered, spread over with; Dhp 162 (varia lectio otthata); Miln 307 (+ vitata); Dhp 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; Miln 371 (kummo udakato nikkhamitvā kāyaṁ o. figurative applied to mānasa).
:: Otāra [from otarati, BHS avatāra. The Skt. 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, MN I 334; SN I 122; IV 178, 185; Dhp III 121. (avatāraṁ labhati, Divyāvadāna 144, 145) ot° adhigacchati, to find a chance, Snp 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, Dhp III 21. Otārāpekkha, watching for a chance, SN I 122. At one passage, AN 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 Dhp III 21, and otāraṁ labhati to get a chance SN I 122; IV 178, 185; MN I 334; Dhp 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) AN III 67, 259. 3. (influenced by ocarati and ociṇṇa) being after something, spying, finding out; hence: fault, blame, defect, flaw Snp 446 (= randha vivara Paramatthajotikā II 393); also in phrase otārāpekkha spying faults SN I 122 (which may be taken to meaning 1, but meaning 3 is accredited by BHS 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 Jāt I 426; IV 402; Nettipakaraṇa 21, 22; Dhp II 81.
:: Otiṇṇa [past participle of otarati; the form ava° only found in poetry as —° e.g. issāvatiṇṇa Jāt 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 MN I 460 = AN II 123 (dukkh'otiṇṇa) = Iti 89 (as varia lectio; Text has dukkhābhikiṇṇa, which is either gloss or wrong reading for dukkhāvatiṇṇa); MN II 10; SN I 123 (sokāva°), 137 (the same); Snp 306 (icchāvatiṇṇa affected with desire), 939 (sallena otiṇṇo = pierced by an arrow, explained by Mahāniddesa 414 as "sallena viddho phuṭṭho"); Jāt 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); AN III 67, 259 (°citta); Paramatthajotikā II 322 (the same). — Note: otiṇṇa at SN V 162 should with varia lectio be deleted. See also avatiṇṇa.
:: Ottappa (neuter) [from tappati1 + ud, would correspond to a Skt. form °auttapya from ut-tapya to be regretted, tormented by remorse. The BHS 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 Pāḷi Gramar and Fausbøll, Sutta Nipāta Index were both misled by the BHS 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; Vism 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 Iti 36; Jāt I 129; hirottappa at MN I 271; SN II 220; V 1; AN II 78; IV 99, 151; V 214; Iti 34; Jāt I 127, 206; Vimāna Vatthu 23. See also hiri. — Further passages: DN III 212; MN I 356; SN II 196, 206, 208; V 89; AN 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 AN I 50, 83, 95; III 421; V 146, 214; Vibhaṅga 341, 359, 370, 391; as adjective Iti 34 (ahirika + ano.).
-gāravatā respect for conscience, AN III 331; IV 29; -dhana the treasure of (moral) self-control DN III 163, 251, 282; Vimāna Vatthu 113; -bala the power of a (good) conscience DN 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 SN I 154; Paṭisambhidāmagga II 169, 176; past participle 20, 21; Dhammasaṅgani 31; Miln 171.
:: Ottappin and Ottāpin (adjective) [from ottappa] afraid of wrong, conscientious, scrupulous (a) ottappin DN III 252, 282; Iti 28, 119. (b) ottāpin MN I 43f.; SN II 159f., 196, 207; IV 243f.; AN II 13f.; III 3f., 112; IV 1f.; V 123, 146. anottappin bold, reckless, unscrupulous past participle 20 (+ ahirika). anottāpin at SN II 159f., 195, 206; IV 240f.; Snp 133 (ahirika + ano).
:: Ottharaka (neuter) [from of tharati] a kind of strainer, a filter Vinaya II 119.
:: Ottharaṇa (neuter) [from ottharati] spreading over, veiling Miln 299 (mahik°).
:: Ottharati [o + tharati, Skt. root stṛ] to spread over, spread out, cover Miln 121 (opposite paṭikkamati, of water). See also avattharati.
:: Otthata = Otthaṭa, varia lectio at Dhp 162 for otata.
:: Otthaṭa [past participle of ottharati] 1. spread over, veiled, hidden by (—°) Miln 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 = Skt. āh. as or margin] — the lip AN IV 131; Snp 608; Jāt II 264; III 26 (adhar° and uttar° lower and upper lip), 278; V 156; Dhp I 212; III 163; IV 1; Vimāna Vatthu 11; Peta Vatthu Commentary 260. cf. bimboṭṭha.
:: Oṭṭha2 [Vedic uṣṭra, feminine uṣṭrī, buffalo = Old High German as ur, Latin urus bison, a urochs. In Classical Skt. it means a camel]. It is mentioned in two lists of domestic animals, Vinaya III 52; Miln 32. At Jāt 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. Skt. avaṣṭhīvati] to spit out MN I 79, 127.
:: Ovadati [o + vadati. The Skt. 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.; Dhp I 11, 13; imperative ovadatu MN III 267. — potential ovadeyya Vinaya IV 52 (= aṭṭhahi garudhammehi ovadati); Snp 1051 (= anusāseyya). — preterit ovadi Dhp 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 Iti 114 (indicative and potential ovuyheyya).
:: Ovaja at SN I 212 read ojava.
:: Ovamati [o + vam] to throw up, vomit Udāna 78.
:: Ovaraka (neuter) [derivation uncertain. The Skt. apavaraka is some centuries later. The Skt. apavaraka forbidden or secret room, Abhidh-r-m "lying-in chamber"] — an inner room Vinaya I 217; MN I 253; Jāt 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); Vism 90, 431; Vimāna Vatthu 304 (= gabbha).
:: Ovariyāna [gerund of o + vṛ] forbidding, obstructing, holding back, preventing Theri 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 = AN IV 277 (varia lectio ovāda); also an° ibid.
:: Ovaṭṭika (neuter) [from ava + vṛt] 1. girdle, waistband MN II 47; Jāt III 285 (varia lectio ovaddhi°); Vism 312; Dhp 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°); Jāt 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; DN I 137 (°paṭikara, function of a king); Jāt III 256 (anovādakara one who cannot be helped by advice, cf. ovadaka); Nettipakaraṇa 91, 92; Dhp 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. BHS 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 MN I 145; AN I 25; SN V 67 = Iti 107. — anovādaka one who cannot or does not want to be advised, incorrigible Jāt I 159; III 256, 304; V 314.
:: Ovādin (adjective/noun) [from ovāda] = ovādaka MN I 360 (anovādin).
:: Ovijjhati [ava + vyadh] to pierce through Vism 304.
:: Ovuta see ophuta.
:: Ovuyhati [passive of ovahati] to be carried down (a river) Iti 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 MN I 79; Snp 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 Snp 400; Peta Vatthu IV 177 (a°).
:: Pa hena (neuter) [paheṇa?] same as pahiṇa in °ga mana going on errands Jāt 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 DN II 217; MN III 76; SN II 184; as pabhavati at Snp 728 = 1050 (cf. Cullaniddesa §401); (preterit medium) pahottha it has arisen from (genitive), i.e. it was the fault of Jāt V 102. 2. to be sufficient, adequate or able (with infinitive) DN I 240; MN I 94; SN I 102; Snp 36, 867; Jāt V 305; Sumaṅgalavilāsinī I 192; III 254 (future pahossati); Vimāna Vatthu 75; Dāṭhāvaṁsa IV 18. — Negative both with na° and a° viz. nappahoti Jāt VI 204; Dhp III 408; nappahosi Jāt I 84; appahoti Dhp IV 177; appabhonto Peta Vatthu Commentary 73; in verse appabhavaṁ Jāt III 373 (= appahonto commentary), — past participle pahūta (q.v.).
:: Pabala ￼ (adjective) [cf. Skt. prabala] very strong, mighty Saddhammopāyana 75.
:: Pabandha (adjective) (°—) [pa + bandha] continuous Vism 32.
:: Pabāhati [pa + bṛh to pull, see abbahati] to pull out, draw forth DN 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 DN I 77 (Text reads pavāḷha). See pavāḷha.
:: Pabāḷha2 (adjective) [pa + bāḷha] strong, sharp (of pain) DN II 128; Jāt V 422, Miln 174.
:: Pabba (neuter) [Vedic parvan] 1. A knot (of a stalk), joint, section Vinaya IV 35; MN I 80; Jāt I 245 (veḷu°); Vism 358 (the same; but nāḷika page 260); Sammohavinodanī 63 (the same); Thera 243. — aṅgula° finger joint Vinaya IV 262, MN I 187; Sumaṅgalavilāsinī I 285. — pabba-pabbaṁ knot for knot as 11. 2. the elbow SN IV 171. 3. section, division, part Vism 240 (fourteen sections of contemplation of the body or kāya-gatāsati); Sammohavinodanī 275, 286.
-gaṇṭhi a knot Miln 103; -valli a species of grass Jāt 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); SN I 77; II 92; III 137 (varia lectio babbaja), 155 (°lāyaka); Thera 27; Jāt II 140, 141; V 202; VI 508. For further references. see babbaja.
:: Pabbajana (neuter) [from pabbajati] going into an ascetic life Jāt III 393 (a°).
:: Pabbajati [cf. Skt. 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.). SN I 140, 141; Snp 157, 1003; imperative pabbaja Dhp I 133. potential pabbajeyya Jāt I 56; Puggalapaññatti 57. — Future pabbajissati Snp 564; Dhp I 133; IV 55. Preterit pabbaji MN III 33; SN I 196 = Thera 1255; Snp 405; Vimāna Vatthu 826; Peta Vatthu Commentary 76; gerund pabbajitvā Jāt I 303; Peta Vatthu Commentary 21 and °vāna Snp 407. — (agārasmā) anagāriyaṁ pabbajati to go forth into the homeless state Vinaya III 12; MN III 33; SN I 196; AN 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 Jāt 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. BHS 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; DN I 131 (agārasmā anagāriyaṁ p.), 157; III 31f., 147f.; MN I 200, 267, 345, 459; II 66, 181; III 261; SN I 119 (dhammavinaye p.); IV 260, 330; V 118f., 421; AN I 69, 107, 147, 168; II 78, 143; III 33, 78 (vuḍḍha°), 244, 403 (acira°); IV 21 (cira°); V 82, 348f.; Snp 43 (see Cullaniddesa §397), 274, 385, 423; Dhp 74, 174, 388; Jāt 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); Miln 11; Sumaṅgalavilāsinī I 270; Dhp I 133; Peta Vatthu Commentary 5, 55.
:: Pabbajjā (feminine) [from pa + vraj, cf. pabbajati, Epic and BHS 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; SN 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; DN I 176; SN IV 181. 2. Ascetic or homeless life in general DN III 147f.; MN III 33 (abbhokāso p.); SN V 350 (the same; read pabbajjā); AN V 204 (the same); SN II 128 (read °jjā for °jā); IV 260; AN I 151, 168; IV 274f.; Snp 405, 406, 567; Iti 75 (pabbajjāya ceteti); Miln 19 (dhamma-cariya-samacariyatthā p.); Dhp 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; MN II 56; pabbajjaṁ pabbajati to undertake or go into the ascetic life, in following varieties: isi° of a saint or sage Jāt I 298, 303; Dhp IV 55; Peta Vatthu Commentary 162 (of the Buddha); tāpasa° of a hermit Jāt III 119; Sumaṅgalavilāsinī I 270 (described in detail); Dhp 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 SN I 101, 102, 127, 137; II 32, 185, 190; AN I 243; II 140; IV 102 (dhūpāyati); Snp 413, 417, 543, 958, 1014; Mahāniddesa 466; Dhp 8, 127 (°ānaṁ vivaro) = Peta Vatthu Commentary 104; Dhp 188 (noun plural °āni), 304; Sumaṅgalavilāsinī I 209; Miln 346 (dhamma°); Peta Vatthu Commentary 221 (aṅgāra°) Saddhammopāyana 352, 545, 574. — The seven mountains round Veḷuvana are enumerated at Jāt V 38. — Names of some (real or fictitious) mountains, as found in the Jātaka literature and commentaries: Cakkavāḷa Jāt VI 282; Caṇḍoraṇa Jāt IV 90; Canda Jāt IV 283; V 38, 162; Daṇḍaka-hirañña Jāt II 33; Daddara Jāt II 8; III 16; Nemindhara Jāt VI 125; Neru Jāt III 247; V 425; Paṇḍava Snp 417; Paramatthajotikā II 382f.; Mahāneru Jāt IV 462; Mahindhara Vimāna Vatthu 3210 (cf. Vimāna Vatthu 136); Meru Jāt I 25; IV 498; Yugandhara Peta Vatthu Commentary 137; Rajata Jāt I 50; Vipula Jāt VI 518; Sineru SN II 139; Jāt I 48 and passim; Suvaṇṇa Jāt I 50; VI 514 (°giritāla). 2. [cf. Skt. pārvata mountainous] a mountaineer Miln 191.
-utu the time (aspect) of the mountain (in prognostications as to horoscope) Dhp I 165 (megha-utu, p.-utu, aruṇa-utu); -kaccha a mountain meadow (as opposed to nadī-kaccha) Paramatthajotikā II 33; -kandara a m. cave SN II 32; V 396, 457f.; AN V 114f.; -kūṭa MN peak Vinaya II 193; Jāt I 73; -gahaṇa m. thicket or jungle Peta Vatthu Commentary 5; -ṭṭha standing on a m. Dhp 28; -pāda the foot of a m. Jāt III 51; Dhp 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 SN I 116; II 137f., 276; III 149; V 47, 63, 148; AN I 152; III 240; IV 102; Peta Vatthu Commentary 143; -saṅkhepa top of a m. DN I 84 (= p. °matthaka Sumaṅgalavilāsinī I 226); -sānu m.-glen Vimāna Vatthu 3210 (cf. Vimāna Vatthu 136); -sikhara mountain-crest Jāt V 421.
:: Pabbataka [from pabbata] a mountain Jāt I 303.
:: Pabbateyya (adjective) [from pabbata] belonging to mountains, mountain-born (of a river) AN III 64 (nadī p°ā sīghasotā hārahārinī); IV 137 (the same); Vism 231 (the same), 285 (nadī).
:: Pabbājana (neuter) [from pa + causative of vraj, see pabbajati and pabbājeti] keeping out or away, removing, banishment, exiting DN I 135; III 93; Miln 357; Dhp I 296 (= nīharaṇa); Dhp IV 145.
:: Pabbājaniya (adjective) [from pabbājana] belonging to banishment, deserving to be exiled Miln 186; also in compound °kamma excommunication, one of the five ecclesiastical acts enumerated at Vinaya I 49, 143. See also AN I 79; Dhp II 109.
:: Pabbājeti [causative of pabbajati] 1. to make go out or away, drive out, banish, exile DN I 92 (raṭṭhasmā out of the kingdom; = nīharati Sumaṅgalavilāsinī I 258); MN II 122; Dhp 388 (attano malaṁ pabbājayaṁ, tasmā pabbajito ti vuccati); Dhp IV 145 (explains as "attano rāgādimalaṁ pabbājento vinodento") Jāt I 262 (raṭṭhā); III 168 (the same); VI 350, 351; Dhp 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; Dhp I 19, 133, — past participle pabbājita (q.v.).
:: Pabbājita [past participle of pabbājeti] taken into the order, made a bhikkhu MN II 62.
:: Pabbedha [pa + vedha of vyadh, cf. BHS pravedha in same phrase at Divyāvadāna 56, viz. ṣoḍaśa-pravedho] piercing through (measuring) an arrow shot Thera 164 — Jāt 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 Jāt V 106 (= bhamati commentary).
:: Pabbhāra [cf. BHS prāg-bhāra Divyāvadāna 80 etc.] 1. (masculine) a decline, incline, slope Jāt I 348; adjective (usually —°) bending, inclining, sloping; figurative tending or leading to (cf. English "bearing on") MN I 493 (samudda°); SN I 110 (the same); V 38, 216, 219; AN IV 198 (anupubba°), 224 (viveka°); Miln 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 Vism 117 (Nibbāna°). — apabbhara (sic) not slanting or sloping Jāt V 405 (= samatittha commentary). 2. (masculine and neuter) a cave in a mountain Miln 151; Jāt V 440; Dhp II 59 (neuter), 98.
-ṭṭhāna a slope Jāt I 348; as 261; -dasaka the decade (period) of decline (in life), which in the enumeration of the ten decades (vassadasā) at Jāt IV 397 is given as the seventh.
:: Pabha is adjective form (—°) of pabhā (q.v.).
:: Pabhagga [past participle of pabhañjati, cf. Skt. 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 Jāt 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 Miln 418 read "calato pabhaṅguto addhuvato."
:: Pabhaṅgu , Pabhaṅguṇa and °Pabhaṅgura (adjective) [from pa + bhanj, cf. BHS prabhanguṇatā destruction, perishableness Mahāvastu III 338] brittle, easily destroyed, perishable, frail. [BD fragile] (a) pabhaṅgu: SN III 32; V 92; AN I 254, 257f.; III 16; as 380; Saddhammopāyana 51, 553. (b) °guṇa: Iti 37; Jāt I 393 (ittarā addhuvā pabhaṅguno calitā; reading may be pabhaṅguṇā); Dhp 139 (as noun; = pabhaṅgubhāva, pūtibhāva, Dhp III 71), 148 (= pūtikāya ibid. 111). (c) °gura Dhp 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) SN I 51 (quoted at Vimāna Vatthu 116), 210; AN II 51f.; Iti 80; Jāt III 128; Snp 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 Jāt IV 494. Past participle pabhagga (q.v.).
:: Pabhassara (adjective) [from bhās] shining, very bright, resplendent SN I 145; V 92, 283; AN I 10, 254, 257f., III 16; Snp 48 (= parisuddha pariyodāta Cullaniddesa §402); Jāt V 202, 170; Vimāna Vatthu 171 (rucira + p.); Peta Vatthu III 31 (rucira + p.); Vism 223; 377; Dhp I 28; Vimāna Vatthu 12 (pakati° bright by nature).
:: Pabhassati [pa + bhraṁś; cf. Skt. 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 MN I 67; SN I 181; II 12; Iti 37 (āhāra-netti°); Snp 728, 1050; Cullaniddesa under mūla (with synonym of sambhava and samuṭṭhāna etc.); Jāt III 402 = VI 518.
:: Pabhavati see pahoti.
:: Pabhā (feminine) [from pa + bhā, cf. Epic Skt. prabhā] light, radiance, shine AN II 139; V 22; Iti 19, 20; Peta Vatthu Commentary 56 (sarīra°), 137 (the same), 71, 176; Saddhammopāyana 250. — canda-ppabhā moonshine Iti 20; as 14. — adjective pabha (—°), radiating, lucid, in compounds sabbato° having radiance all-round DN I 223; MN I 329 and sayam° self-lucid or self-radiant DN I 17 (= attano attano va tesaṁ ￼ pabhā ti Sumaṅgalavilāsinī I 110); AN V 60; Snp 404.
:: Pabhāṇin at Kern, Toevoegselen sub voce is wrongly given with quotation Jāt V 421 (in meaning "speaking") where it should be read manāpa-bhāṇin, and not manā-p°.
:: Pabhāsa [from pa + bhās] shining, splendour, beauty SN I 67; sap° with beauty SN V 263; Miln 223; ap° without beauty Miln 299.
:: Pabhāsati [pa + bhāṣ] to tell, declare, talk Thera 582.
:: Pabhāseti [causative of pa + bhās] to illumine, pervade with light, enlighten Dhp 172 (= obhāseti Dhp III 169), 382 (= obhāseti ekālokaṁ karoti Dhp IV 137); Jāt I 87; Peta Vatthu I 109 (so read for cabh°); II 112; Paṭisambhidāmagga I 174; Miln 336; Peta Vatthu Commentary 10 (= obhāseti).
:: Pabhāta [past participle of pabhāti] become clear or light, shining, dawning Snp 178 (sup°); especially in phrase pabhātāyarattiyā when night had become light, i.e. given way to dawn, at daybreak Jāt I 81, 500. — (neuter) daybreak, morning SN I 211; Paramatthajotikā II 519 (pabhāte); atipabhāte in broad daylight Jāt I 436.
:: Pabhāti [pa + bhā] to shine forth, to become light, gleam, glitter Jāt V 199 (said of a river; = pavattati commentary), — past participle pabhāta.
:: Pabhāva [from pa + bhū] might, power, strength, majesty, dignity Jāt V 36; VI 449.
:: Pabhāveti [causative of pabhavati] to increase, augment, foster Peta Vatthu II 964 = Dhp III 220 (dakkhiṇeyyaṁ), — past participle pabhāvita.
:: Pabhāvita [past participle of pabhāveti] increased, furthered, promoted Thera 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 DN I 88 (= sikkhā ca nirutti ca Sumaṅgalavilāsinī I 247 = Paramatthajotikā II 447). — adjective (—°) breaking up into, i.e. consisting of, comprising of various kinds Jāt I 84; Peta Vatthu Commentary 8 (paṭisandhi-ādi°), 130 (saviññāṇakāviññāṇaka°).
:: Pabhedana (neuter) [cf. pabheda] breaking up, destruction Snp 1105 (avijjāya° = bhedanaṁ pahānaṁ etc. Cullaniddesa §403).
:: Pabhindati [pa + bhindati] to split asunder (transitive), break, destroy Snp 973 (= bhindati sambhindati Mahāniddesa 503); gerund pabhijja SN I 193 = Thera 1242. — passive pabhijjati to be broken, to burst (open), to split asunder (intransitive), to open SN I 150 (preterit pabhijjiṁsu); Snp 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) Miln 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 MN I 236 (hatthi°); Dhp 326 (hatthi° = mattahatthi Dhp IV 24) = Thera 77; Jāt IV 494; VI 488; Peta Vatthu I 112 (read chinnapabhinna-gatta); Miln 261, 312 (hatthināgaṁ tidhāpabhinnaṁ); Sumaṅgalavilāsinī I 37 (°madaṁ caṇḍa-hatthiṁ). 2. developed, growing Miln 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) DN I 94 (kuto p.).
:: Pabodhana (adjective/noun) [from pabodhati] 1. (neuter) awakening waking, arising Dhp I 232 (°codana-kamma). 2. (adjective) arousing (or realising?) Vimāna Vatthu 6422 (= kata-pīti-pabodhano Vimāna Vatthu 282); awaking Thera 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 SN I 7 = Dhp 143 (= nindaṁ apaharanto bujjhati Dhp III 86; translated Kindred Sayings I 13 "forestalleth blame"). Causative pabodheti 1. to enlighten, instruct, give a sign Jāt I 142; III 511. 2. to set going, arouse Jāt I 298; V 390. 3. to render oneself conspicuous Jāt V 8.
:: Pabrūṭi [pa + brūti] to speak out, proclaim, declare (publicly) Snp 131, 649, 870, 952 and passim (cf. Mahāniddesa 211, 273; Cullaniddesa §398, 465).
:: Pabuddha [past participle of pabujjhati] awakened SN I 143 (sutta° from sleep awakened), Jāt I 50; Vimāna Vatthu 65.
:: Pabujjhati [pa + bujjhati] to wake up (intransitive), awake SN I 4, 209; Dhp 296f.; Iti 41 (suttā p.); Jāt 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 AN III 343 = IV 344; IV 85 (quoted at as 236); Jāt I 384 (°āyituṁ ārabbhi); Vism 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 Thera 260.
:: Pacana (neuter) [from pac, see pa cat i] cooking Jāt 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. SN II 225, Peta Vatthu Commentary 10, 14. — present participle pacanto tormenting, genitive pa cat o (+ causative pācayato) DN 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 Thera 200 (mā pacālesi "sway and nod" translation).
:: Pacāpeti [causative of pa cat i] to cause to be cooked, to cook Vinaya IV 264; Jāt I 126 (āhāraṁ); II 15 (bhattaṁ), 122.
:: Pacāreti [pa + cāreti, causative of car] to go about in (accusative), to frequent, to visit AN 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" MN I 333.
:: Paccaggha (adjective) [paṭi + aggha, cf. Skt. pratyagra of different derivation] recent, new, beautiful, quite costly Vinaya I 4; Jāt 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 SN I 104 (Mārassa); vv.ll. baddhabhū, paṭṭhagū. Windisch, Māra and Buddha translation "unter M's Herrschaft," and refers paṭṭhagu to Skt. 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 Jāt I 377; ablative °ato from personal experience Jāt V 45, 195, 281; appaccakkhāya without seeing or direct perception, in explanation of paccaya at Vism 532; also in phrase paccakkhato ñatvā having seen or found out for himself, knowing personally Jāt I 262; III 168.
-kamma making clear, i.e. demonstration, realization, only negative a° not realising, etc. SN III 262; Dhammasaṅgani 390 (translation "inability to demonstrate"; cf. as 254).
:: Paccakkhāna (neuter) [from paṭi + ā + khyā] rejection, refusal Jāt VI 422.
:: Paccakkhāta [past participle of paccakkhāti] rejected, given up, abandoned, repudiated Vinaya II 244, 245 (sikkhā); III 25 (the same); Jāt IV 108; Dhp 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; SN II 231, 271; AN IV 372. — gerund paccakkhāya, in following connections: ācariyaṁ Jāt IV 200; sikkhaṁ Vinaya III 23, 34 (a°); SN II 231; IV 190; past participle 66, 67; sabbaṁ SN IV 15; ariyasaccaṁ SN V 428. paccakkhāsi at Jāt V 8 is gloss for pakatthāsi. — past participle paccakkhāta (q.v.). Intensive paccācikkhati (q.v.).
:: Paccakkosana (neuter) [from paṭi + ā + kruś] cursing in return Dhp IV 148 (a°).
:: Paccakkosati [paṭi + ā + kruś] to curse in return SN I 162; AN II 215.
:: Paccaladdhaṁsu see paṭilabhati.
:: Paccana (neuter) [from paccati, cf. pacana] being boiled, boiling, torture, torment Jāt V 270; Paramatthajotikā II 476 (°okāsa).
:: Paccanika , Paccanīya (adjective/noun) [cf. Skt. pratyanīka and see paccatthika] 1. contrary, adverse, opposed; masculine enemy, adversary, opponent MN I 378; SN I 179; IV 127 = Snp 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. Skt. pratyanta] adjective adjoining, bordering on, neighbouring, adjacent Dhp 315; Jāt I 11 (V 47, °desa), 377 (°vāsika); Peta Vatthu Commentary 201 (°nagara); Dhp III 488 (the same); Saddhammopāyana 11 (°visaya). (masculine) the border, outskirts, neighbourhood Vinaya I 73; Jāt I 126 (vihāra°); II 37; Miln 314 (°e kupite in a border disturbance); Dhp 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 Vism 121.
:: Paccantima (adjective) [from paccanta, cf. BHS pratyantima frontier Divyāvadāna 21, 426] bordering, adjoining, next to Vinaya. II 166; Saddhammopāyana 5.
:: Paccanubhāsati [paṭi + anubhāsati, cf. BHS pratyavabhāṣate to call to Divyāvadāna 9] to speak out or mention correspondingly, to enumerate Paramatthajotikā I 78, 79f.
:: Paccanubhoti [paṭi + anu + bhū, BHS pratyanubhavati Divyāvadāna 54, 262 etc.] to experience, undergo, realize MN I 295; SN V 218, 264f., 286f. 353; AN III 425f.; Iti 38; Peta Vatthu Commentary 26, 44, 107 (dukkhaṁ). — future paccanubhossati DN II 213; SN I 133, 227; Peta Vatthu III 56. — passive paccanubhavīyati Peta Vatthu Commentary 146 (for upalabbhati), — past participle paccanubhūta MN II 32; SN II 178; Iti 15.
:: Paccanusiṭṭha [paṭi + anusiṭṭha] advised, admonished DN 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 DN I 12 = MN I 511; Sumaṅgalavilāsinī I 98 (= bhavanīya-sītalabhessajjañjanaṁ).
:: Paccasāri see paṭisarati.
:: Paccassosi see patissuṇāṭi.
:: Paccati [passive of pa cat i, cf. BHS 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. — SN I 92; V 344 (kālena paccanti read for kāle na p.); AN I 141 (phenuddehakaṁ p. Niraye); Snp 670, 671; Dhp 69, 119, 120 (pāpaṁ suffer for sin, cf. Dhp III 14); Jāt V 268; Peta Vatthu IV 129 (= dukkhaṁ pāpuṇanti Peta Vatthu Commentary 228); IV 339 (Niraye paccare janā = paccanti Peta Vatthu Commentary 255); Dhp III 64 (explanation for tappati).
:: Paccatta (adjective) [paṭi + attan] separate, individual; usually accusative °ṁ adverb separately, individually, singly, by himself, in his own heart DN I 24 (yeva nibbuti viditā); Sumaṅgalavilāsinī on DN II 77 = attano attano abbhantare; MN I 251, 337 (°vedaniya name of a Hell), 422; SN II 199; III 54f., IV 23, 41f., 168, 539; Snp 611, 906; Dhp 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"); Miln 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. BHS 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; DN I 7 (kadali-miga-pavara°, cf. Sumaṅgalavilāsinī I 87); AN I 137 (the same); III 50 (the same); Jāt I 126; IV 353 (uṇṇāmaya); Peta Vatthu Commentary 141, 137.
:: Paccatthata [past participle of paṭi + ā + stṛ] spread out DN II 211.
:: Paccatthika (adjective/noun) [paṭi + attha + ka, literally as opposite to useful, cf. Skt. pratyanīka and pratyarthin] an opponent, adversary, enemy Vinaya II 94f. (atta° personal enemy); AN V 71 (the same; Text attha°); DN I 50, 70, 137; Iti 83; Peta Vatthu Commentary 62. cf. paccāmitta.
:: Paccavekkhana (neuter) and °nā (feminine) [paṭi + avekkhana, cf. late Skt. pratyavekṣana and °nā] looking at, consideration, regard, attention, reflection, contemplation, reviewing (cf. Compendium 58) MN I 415; DN III 278; AN III 27; past participle 21 (a°); Dhammasaṅgani 390 (a° = dhammānaṁ sabhāvaṁ pati na apekkhati as 254, translated "inability to consider"); Miln 388; Nettipakaraṇa 85; Sammohavinodanī 140; Vism 43 (twofold); Saddhammopāyana 413.
:: Paccavekkhati [paṭi + avekkhati] to look upon, consider, review, realize, contemplate, see MN I 415; SN III 103; 151f., IV 111, 236f.; Jāt V 302; Vibhaṅga 193, 194 (cf. AN III 323); Miln 16; Peta Vatthu Commentary 62, 277; Vimāna Vatthu 6, 48.
:: Paccavekkhā (feminine) [cf. late Skt. 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. Snp 339 (paccaya = gilāna-paccaya Paramatthajotikā II 342); Miln 336; Mahāvaṁsa 3, 15. 2. (Applied) reason, cause, ground, motive, means, condition MN I 259 (yaṁ yad eva paccayaṁ paṭicca by whatever cause or by whichever means); SN 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: Vism 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 SN V 213f.; AN I 82; Cullaniddesa mūla; Dhammasaṅgani 1084, 1437. — yathā paccayaṁ karoti do as he likes Cullaniddesa page 280 = SN III 34. Often coupled with hetu, e.g. At SN IV 68f.; AN I 66; IV 151f.; DN 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 DN I 45 (vedanā °taṇhā etc., see paṭicca-samuppāda); MN 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 Jāt I 118, 169; apara° without relying on anyone else SN III 83, 135; AN IV 186, 210; Peta Vatthu Commentary 226.
-ākāra the mode of causes, i.e. the paṭicca-samuppāda as 2, 3; Sammohavinodanī 130f. (cf. Vism 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; DN I 185; SN I 136; II 25.
:: Paccayika (adjective) [from paccaya] trustworthy DN I 4; SN I 150; AN II 209; Jāt VI 384 (paccāyika); past participle 57; Sumaṅgalavilāsinī I 73; Paramatthajotikā II 475.
:: Paccābhaṭṭha [past participle of paccābhāsati] recited, explained Jāt 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, Miln 425] to swallow up, resorb SN V 48 = AN V 337; Jāt I 311; Miln 150; causative °camāpeti Miln 150.
:: Paccācikkhati [Intensive of paccakkhāti, paṭi + ā + cikkhati of khyā] to reject, repudiate, disallow DN III 3; MN 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; MN 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 Miln 246.
:: Paccāgata [past participle of paccāgacchati] gone back, withdrawn Jāt V 120; Miln 125.
:: Paccāharati [paṭi + āharati] to bring back, take back Vinaya II 265; III 140; Jāt IV 304.
:: Paccājāta [past participle of paccājāyati] reborn, come to a new existence DN I 62; III 264; MN I 93; past participle 51.
:: Paccājāyati [paṭi + ā + jāyati] to be reborn in a new existence MN III 169; SN 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) MN I 385; SN II 281; Dhp I 37.
:: Paccāmitta [paccā = Skt. pratyak, adverb; + mitta, cf. Epic Skt. pratyamitra] literally "back-friend," adversary, enemy DN I 70; AN IV 106; Jāt 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 MN I 96; AN 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. Skt. pratyāśā] expectation Vinaya IV 286.
:: Paccāsāreti [paṭi + ā + sāreti, causative of sṛ] to make go (or turn) backward MN I 124 = AN III 28 (= paṭinivatteti commentary); Vism 308 (sāreti pi p. pi).
:: Paccāsiṁsati [paṭi + āsiṁsati] to expect, wait for, desire, hope for, as DN II 100; AN III 124; Jāt I 346, 483; III 176; V 214; Dhp I 14; II 84; Sumaṅgalavilāsinī I 318; Vimāna Vatthu 336, 346; Peta Vatthu Commentary 22, 25, 63, 260.
:: Pacceka (adjective) [paṭi + eka, cf. BHS pratyeka Divyāvadāna 335, 336] each one, single, by oneself, separate, various, several DN I 49 (itthi); II 261 (°vasavattin, of the ten issaras); SN I 26 (°gāthā a stanza each), 146 (°brahma an independent Brahma); AN II 41 (°sacca); V 29 (the same); Snp 824 (the same), 1009 (°gaṇino each one having followers = visuṁ visuṁ gaṇavanto Paramatthajotikā II 583); Jāt 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 MN III 68; SN I 92 ("Silent Buddha " translation); Jāt III 470; IV 114; Udāna 50 (P. Tagarasikhi); Nettipakaraṇa 190; Paramatthajotikā I 178, 199; Paramatthajotikā II 47, 58, 63; Dhp 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 DN I 186 ("take for granted," cf. note DB I 252); MN I 309 (kaṁ hetuṁ), 445 (the same); SN I 182 ("believe in," commentary icchati pattheti); Snp 662, 788, 800, 803, 840 = 908; Dhp 125 (= paṭieti Dhp III 34); Mahāniddesa 85, 108 (= paccāgacchati), 114; Peta Vatthu II 320 (= avagacchati Peta Vatthu Commentary 87); Nettipakaraṇa 93; Miln 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. Skt. pracchada] a cover, wrapper; girdle Theri 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 Thera 299; Jāt 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 Dhp 348 (= anāgatesu khandhesu Dhp IV 63; opposite pure); Peta Vatthu Commentary 56, 74; Dhp III 197 (°vatti). Often doubled pacchato pacchato, i.e. always or close behind, Jāt II 123 (opposite purato purato). — cf. pacchā and pacchima.
:: Pacchā (adverb) [Vedic paścā and paścāt see pacchato] behind, aft, after, afterwards, back; westward DN I 205; Snp 645, 773, 949; Mahāniddesa 33 (= pacchā vuccati anāgataṁ, pure vuccati atītaṁ); Cullaniddesa §395; Dhp 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; Jāt V 117; -ānutāpa [cf. Skt. paścattāpa] remorse, repentance Saddhammopāyana 288; -āsa (neuter) [āsa2] "eating afterwards, SN I 74 -gacchati at Kathāvatthu 624 see paccā°; -gataka going or coming behind Jāt 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) DN I 60; III 191; AN III 37; IV 265, 267f.; Sumaṅgalavilāsinī I 168; -bāhaṁ "arm behind," i.e. with arms (tied) behind one's back DN I 245; Jāt I 264; Dhp 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" AN III 320; Peta Vatthu Commentary 11, 16, 38 and passim (cf. BHS 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 AN III 220 (khalu°, q.v.); -bhāga hind or after part Jāt II 91; Peta Vatthu Commentary 114; -bhāsati see paccā°; -bhūma belonging to the western country SN III 5; -bhūmaka the same SN IV 312 = AN V 263; -mukha looking westward MN III 5; DN II 207; Thera 529; Dhp III 155 (opposite pācīna eastern); -vāmanaka dwarfed in his hind part Jāt 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); Jāt IV 123; Miln 15 (Nāgasena); Peta Vatthu Commentary 38, 93 (Ānanda).
:: Pacchāda [pa + chāda] cover, covering, wrapper, in phrase nelaṅgo setappacchādo SN IV 291 = Udāna 76 = Sumaṅgalavilāsinī I 75 = as 397.
:: Pacchāḷiyaṁ at AN 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 SN I 74.
:: Pacchāyā (feminine) [pa + chāyā] a place in the shade, shaded part Vinaya I 180; II 193; DN I 152 (= chāyā Sumaṅgalavilāsinī I 310); II 205; AN III 320.
:: Pacchedana (neuter) [from pa + chid] breaking, cutting Sumaṅgalavilāsinī I 141.
:: Pacchi (feminine) [etymology doubtful] a basket Jāt I 9, 243; II 68; III 21; VI 369 (paṇṇa°), 560 (phala°); Dhp II 3; IV 205 (°pasibbaka).
:: Pacchijjana (neuter) [from last] stopping, interruption Jāt III 214 (read assu-pacchijjana-divaso? passage corrupt).
:: Pacchijjati [pa + chijjati, passive of chid] to be cut short, to be interrupted Jāt I 503 (lohitaṁ p.).
:: Pacchima ￼ (adjective) [Sanskrit paścima, superlative formation from *paśca, cf. pacchato and pacchā] 1. hindmost, hind-, back-, last (opposite purima), latest DN I 239; MN 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°); Snp 352; Jāt IV 137 (°pāda); VI 364 (°dvāra); Peta Vatthu Commentary 5, 75. 2. Western (opposite purima or puratthima) DN I 153 (disā); SN I 145. 3. lowest, meanest Vinaya II 108; MN I 23; SN II 203.
:: Pacchimaka (adjective) [from pacchima] 1. last, latest (opposite purimaka) Vinaya II 9; Cullaniddesa §284 DN = Thera 202; as 262; Jāt VI 151. 2. lowest, meanest Jāt I 285 (pacchimakā itthiyo).
:: Pacchindati [pa + chindati] 1. to break up, cut short, put an end to Vinaya IV 272; Jāt I 119 (kathaṁ °itvā), 148 (kathaṁ °ituṁ); IV 59; Peta Vatthu Commentary 78 (dānavidhiṁ °i). 2. to bring up (food), to vomit Dhp I 183 (āhāraṁ).
:: Pacchita [pa + chita, Skt. pracchita, past participle of chā, only in combination with prefixes] cut off, skinned Jāt VI 249.
:: Paccoḍḍita [paṭi + oḍḍita] laid in return (of a snare) Jāt II 183 (varia lectio paccoṭṭita).
:: Paccora (adjective) [paṭi + avara, cf. Skt. pratyavara] lower, neuter lower part, hindquarter, bottom (?) AN IV 130; Dhp I 189.
:: Paccorohaṇī (feminine) [from paccorohati] the ceremony of coming down again (?), approaching or descending to (accusative), especially the holy fire AN V 234f., 249f., V 251. cf. orohaṇa and Skt. pratyavarohaṇa "descent," name of a certain Gṛhya celebration (BR).
:: Paccorohati [paṭi + orohati] to come down again, descend DN I 50; II 73; AN 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 DN I 230; Jāt I 383; Mahāvaṁsa 25, 84.
:: Paccudāharati [paṭi + ud + ā + hṛ] recite in reply Theri 40.
:: Paccudāvattana (neuter) [from paccudāvattati] coming back, return as 389.
:: Paccudāvattati [paṭi + ud + ā + vattati] to return again to (accusative) SN I 224; II 104; AN 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 Jāt VI 559.
:: Paccuggacchati [paṭi + ud + gam] to go out, set out, go out to meet Vinaya II 210; MN I 206; Snp 442 (= abhimukho upari gacchati Paramatthajotikā II 392).
:: Paccuggamana (neuter) [from preceding] going out to, meeting, receiving Jāt IV 321; Peta Vatthu Commentary 61, 141 (°ṁ karoti).
:: Paccuggata [past participle of paccuggacchati] illustrious Jāt 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 Jāt V 221 (varia lectio paccuttarissati to go through, perhaps preferable; commentary on page 225 explains by sampaṭicchissati).
:: Paccupalakkhaṇā (feminine) [paṭi + upalakkhaṇā] differentiation SN 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 Jāt III 524; Nettipakaraṇa 28; Paramatthajotikā II 509; as 332; Therīgāthā Commentary 288. 2. tending DN III 191. 3. varia lectio gilānupaṭṭhāna.
:: Paccupaṭṭhāpeti [causative of paccupaṭṭhahati] 1. to bring before or about, to arrange, provide, install, fix SN IV 121; Jāt III 45; IV 105; V 211. 2. to minister to, wait upon DN III 189f.
:: Paccupaṭṭhita [past participle of paccupaṭṭhahati; cf. BHS pratyupasthita, Divyāvadāna Index] (re)presented, offered, at one's disposal, imminent, ready, present DN III 218 (°kāmā); Iti 95 (the same); Snp page 105; Iti 111; Kathāvatthu 157, 280; Miln 123.
:: Paccupekkhaṇā (feminine) = paccavekkhaṇā SN III 262 (a°).
:: Paccupeti [pati + upeti] to go up or near to, to approach, serve, beset Jāt III 214. future °upessati Jāt IV 362 (gloss upasevati).
:: Paccuppanna [past participle of paṭi + uppajjati, cf. Skt. pratyutpanna] what has arisen (just now), existing, present (as opposed to atīta past and anāgata future) MN I 307, 310; III 188; 190, 196; SN I 5; IV 97; AN I 264; III 151, 400; DN III 100, 220, 275; Iti 53; Mahāniddesa 340; Peta Vatthu IV 62; Dhammasaṅgani 1040, 1043; Sammohavinodanī 157f.; Peta Vatthu Commentary 100. See also atīta.
:: Paccuttarati [paṭi + uttarati, but cf. BHS pratyavatarati to disembark Divyāvadāna 229] to go out again, to withdraw SN I 8; AN III 190. cf. paccupadissati.
:: Paccuṭṭhapanā (feminine) [paṭi + ud + causative of sthā] putting against, resistance, opposition Snp 245 (= paccanīkaṭṭhapanā Paramatthajotikā II 228).
:: Paccuṭṭhāna (neuter) [from paccuṭṭhāti] rising from one's seat, reverence DN I 125.
:: Paccuṭṭhāti [paṭi + ud + sthā] to rise, reappear, to rise from one's seat as a token of respect; always combined with abhivadati DN I 61 (potential °uṭṭheyya), 110 (future °uṭṭhassati).
:: Paccuyyāti [paṭi + ud + yā] to go out against, to go to meet somebody SN I 82, 216.
:: Paccūha [cf. late Skt. pratyūha, prati + vah] an impediment, obstacle SN I 201 (bahū hi saddā paccūhā, translated "Ay there is busy to-and-fro of words." commentary explains by paṭiloma-saddā); Jāt VI 571.
:: Paccūsa° [paṭi + Vedic uṣas feminine later Skt. pratyūṣa neuter] "the time towards dawn," morning, dawn; always. in combination with °kāle (locative) at morning Dhp IV 61; Sumaṅgalavilāsinī I 168; or °velāyaṁ (locative) the same Vimāna Vatthu 105, 118, 165; Peta Vatthu Commentary 61; or °samaye (locative) the same SN I 107; Jāt 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 SN III 89; IV 74 (dukkhaṁ = ācināti page 73); Dhp 47, 48 (pupphāni = ocinati Dhp I 366); Jāt III 22; future pacinissati Dhp I 361. 2. to pick out (mentally), to discern, distinguish, realize, know Snp 837 (present participle pacinaṁ = pacinanto vicinanto tulayanto tīrayanto Mahāniddesa 185; = pavicinati Paramatthajotikā II 545); future pacessati Dhp 44, 45 explained at Dhp I 334 by vicinissati upaparikkhissati paṭivijjhissati sacchikarissati). — passive pacīyati to be heaped up, to increase, accumulate SN IV 74 (opposite khīyati).
:: Pacura (adjective) [cf. late Skt. pracura] general, various, any; abundant, many Jāt V 40 (= bahu salabha commentary); Miln 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 DN 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; as 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; Snp 768), of consonant (s) declention instrumental padasā with the foot, on foot (DN I 107; Jāt III 371; Dhp I 391). — Gender is neuter, but nominative plural is frequently found as padā, e.g. At Dhp 273; Nettipakaraṇa 192 (mūla°)] 1. foot Dhp 273 = Paramatthajotikā II 366 (? saccānaṁ caturo padā); Sumaṅgalavilāsinī I 85; usually —°, like hatthipadaṁ elephant's foot MN I 176, 184; SN 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 Dhp 179 (of a Buddha, cf. Dhp III 194 and 197) Jāt I 170 (footmark) II 154; in reduplicated-iterative formation padāpadaṁ step by step Snp 446 (varia lectio padānupadaṁ), and pade padaṁ Snp 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); Jāt I 315 (assama° = assama); V 75 (the same), 321 (the same); VI 76 (the same); VI 180 (varia lectio patha; commentary mahāmagga); mantapada = manta DN 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 MN I 176 (cattāri padāni four characteristics); SN I 7 (pade pade "now in this thing, now in that" commentary ārammaṇe ārammaṇe), 212 (amataṁ p. = Nibbāna); II 280 (the same); AN II 51 (the same), Iti 39 (p. asaṅkhataṁ = Nibbāna); Snp 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; Dhp 21, 93, 114 (amataṁ), 254, 368 (santaṁ = Nibbānass'etaṁ nāmaṁ, santakoṭṭhāsaṁ Dhp 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 SN II 36 (ekena padena sabbo attho vutto); SN IV 379 = AN V 320 (agga°); AN II 182 (+ vyañjana and desanā); 189 (attha° text, motto); III 356 (the same); Snp 252 (= dhamma-desanā Paramatthajotikā II 293), 374; Dhp 273; Jāt 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); Miln 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 AN IV 434 (Māra; varia lectio apara); Iti 87 (sattā, + dvipada, etc.). 2. trackless, leaving no footprint, figurative having no desires (i.e. signs of worldliness) Dhp 179 (rāga, etc., as padāni Dhp III 197, but cf. also page 194.)
-attha meaning of a word Paramatthajotikā I 81, 84; Paramatthajotikā II 91; -ānupadaṁ (adverb) on the track Dhp II 38; -ānupadika following one's footsteps Jāt II 78; Dhp II 94 (therānaṁ); neuter adverb °ṁ close behind Dhp 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 Jāt III 501, 505; -cārikā a female (foot°) servant Jāt IV 35; -cetiya "step-shrine," a holy footprint, a miraculous footprint left on the ground by a holy man Dhp III 194; -ccheda separation of words, parsing Paramatthajotikā II 150; -jāta (neuter) pedal character SN I 86; -ṭṭhāna [cf. Skt. padasthāna footprint] "proximate cause" (Compendium 13, 23) Nettipakaraṇa 1f., 27f., 40f., 104; Vism 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) AN II 135; Jāt 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) Dhp 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 Jāt VI 560; Dhp 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 Snp page 80; Jāt 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 DN III 221 (cittaṁ paggaṇhāti p.); Peta Vatthu Commentary 31 (yoniso p.). 2. to confront, take up, fight against, stand Jāt 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 Jāt 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) DN I 88 = Snp 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); MN I 386; AN I 163, 166; Snp 595; Miln 10, 236.
:: Padaka2 (neuter) = pada 3, viz. basis, principle or pada 4, viz. stanza, line Jāt 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; SN I 138; AN I 294; II 21, 182; III 198; Snp 1010; Jāt I 50, 60; III 392. 2. "(prominent) with the right," i.e. skilful, clever, quick in learning Jāt IV 469 (= susikkhita commentary). 3. lucky, auspicious, turning out well or favourable Jāt V 353 (= sukha-nipphattino vuddhi-yutta commentary).
-ggāhin "right-handed," i.e. cleverly taking up (what is taught), good at grasping or understanding AN III 79, 180, V 24f., 90, 338; Dhp II 105. — Opposite appadakkhiṇaggāhin "left-handed," unskilled, untrained (cf. German "linkisch") SN II 204f.; Jāt 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 MN I 469; SN II 32; Snp 720 (= darī Paramatthajotikā II 500); combined with kandara at Miln 36, 296, 411; Peta Vatthu Commentary 29. 2. a board, plank Jāt II 10 91 (°sakaṭa) 112; III 181; V 47f.; VI 432 (°cchanna); Paramatthajotikā II 330 (dabba° oar), 355; Dhp II 55; III 296. 3. Wrong spelling for badara at Jāt IV 363 (beluvā p°āni ca) and VI 529.
-sañcita filled with clefts (?) Vinaya IV 46; -samācāra fractiousness, disobedience (?) MN 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) AN 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° Iti 8 (padālayuṁ); Theri 28 (gerund padāliya = moha° padālitvā Therīgāthā Commentary 34); lobha° SN V 88; avijjā° AN I 285. 2. to break, break down, tear down, burst open Jāt I 73 (pabbata-kūṭāni); IV 173 (matthakaṁ p°etvā uṭṭhita-siṅgā); V 68 (silāyamatthakaṁ); Miln 332 (diṭṭhi-jālaṁ); Sumaṅgalavilāsinī I 37 (sineruṁ). See also sam° — past participle padālita (q.v.).
:: Padālita [past participle of padāleti] broken, pierced, destroyed SN I 130; III 83; AN V 88 (appadālita-pubbaṁ lobhakkhandhaṁ); Snp 546 (āsavā te p.; quoted at Vimāna Vatthu 9); Therīgāthā Commentary 34 (as AN 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 Miln 287.
:: Padāna (neuter) [from pa + dā] giving, bestowing; but appears to have also the meaning of "attainment, characteristic, attribute" AN I 102 (bāla° and paṇḍita°); Jāt I 97 (sotāpattimaggādi°); Peta Vatthu Commentary 71 (anubala°); Therīgāthā Commentary 35 (anupattidhammatā°). — At Thera 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 Thera 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); Jāt III 279 (future padassati); V 394 (the same). 2. to acquire, take, get Jāt I 190 (infinitive padātave, commentary gahetuṁ). — passive padīyati (q.v.).
:: Paddha1 (adjective) [cf. Skt. prādhva (?) in different meaning "being on a journey," but rather prahva] 1. expert in (locative) Jāt VI 476 (varia lectio patha = paṭṭha; commentary cheko paṭibalo). 2. subject to, serving, attending Jāt IV 35 (p. carāmi, so read for baḍḍha, see Kern, Toevoegselen sub voce; commentary padacārikā).
:: Paddha2 (adjective) [cf. Skt. prārdha] half (?) Jāt III 95 (probably = paddha1, but commentary explains as aḍḍha upaḍḍha).
:: Paddhacara (adjective/noun) [paddha1 + cara, cf. Skt. prādhva and prahva humble] ready to serve, subject to, ministerng; a servant SN I 144 (Text baddhacara, varia lectio paṭṭha°; translated "pupil"); Jāt 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. Skt. prādhvaga] 1. going, walking Jāt III 95 (Text na p'addhaguṁ, but commentary reads paddhaguṁ). 2. humble, ready to serve, servant, attendant, slave SN I 104 (so read for paccagu); Snp 1095 (Text for paṭṭhagu, q.v. — Cullaniddesa reads paṭṭhagu but Paramatthajotikā II 597 paddhagu and explains by paddhacara paricārika); Jāt VI 380 (hadayassa); Thera 632.
:: Padesa [from pa + diś, cf. late Skt. pradeśa] indication, location, range, district; region, spot, place SN II 227, 254; V 201; AN II 167 (cattāro mahā°); Dhp 127 (jagati°), 303; Jāt 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 SN V 201; -ñāṇa knowledge within a certain range, limited knowledge SN V 457; -Bodhisatta a limited Bodhisatta Kathāvatthu 283 (cf. Points of Controversy 1393, 1662); -rajja principality over a district, local government Iti 15; Therīgāthā Commentary 26 (Apadāna verse 10); -rājā a local or sub-king Vism 301 (cakkavatti + p.); -lakkhaṇa regional or limited characteristics Kathāvatthu 283; -vassin raining or shedding rain only locally or over a (limited) district Iti 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) Jāt 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 Jāt 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 = SN II 264. Also negative appadhaṁsiya (and °ka) (q.v.). Past participle padhaṁsita (q.v.).
:: Padhaṁsita [past participle of padhaṁseti] offended, assaulted Jāt II 422. See also app°.
:: Padhāna (neuter) [from pa + dhā, cf. padahati] exertion, energetic effort, striving, concentration of mind DN III 30, 77, 104, 108, 214, 238; MN II 174, 218; SN I 47; II 268; IV 360; V 244f.; AN III 65-67 (5 samayā and 5 asamayā for padhāna), 249; IV 355; V 17f.; Snp 424, 428; Iti 30; Dhp 141; Jāt I 90; Cullaniddesa §394 (= viriya); Vibhaṅga 218 (citta-samādhi p°, etc.); Nettipakaraṇa 16; Sumaṅgalavilāsinī I 104; Dhp 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 DN III 225; AN 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. BHS samyak-pradhāna Mahāvastu III 120; but also samyakprahāṇa, e.g. Divyāvadāna 208] or "right exertion," thus at Vinaya I 22; SN I 105; III 96 (the four); AN 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 SN I 188, 197; Snp 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 DN III 237 = MN II 95, 128 = AN 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°) AN II 194, or of nine (the four + kaṅkhā-vitaraṇa°, maggāmagga-ñāṇa° paṭipadāñāṇa-dassana°, ñāṇa-dassana° paññā°) DN III 288; Paṭisambhidāmagga I 28.
:: Padhārita ("born in mind") read patthārita at Thera 842 (see pattharati). — padhārehi (varia lectio F.) at Snp 1149 read dhārehi padhārita in meaning of "considered, understood" in compound su° at SN 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 MN II 98.
:: Padhota (adjective) [pa + dhota] cleansed, in compound sup° well cleansed DN II 324.
:: Padhūpāti (= padhūpāyati) [pa + dhūpāyati] to blow forth smoke or flames Vinaya I 25 (preterit padhūpāsi); IV 109 (the same); Vism 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 SN 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 Jāt 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 DN II 205 (upasantappa°).
:: Padissati [pa + dissati, passive of dṛś] to be seen Snp 108 (doubtful; varia lectio padussati; explained at Paramatthajotikā II 172 by paṭidissati, varia lectio padussati, cf. page 192); Cariyāpiṭaka I 10, 2 Jāt VI 89; Saddhammopāyana 427.
:: Paditta [past participle of pa + dīp, cf. Skt. pradīpta] kindled, set on fire, blazing SN III 93 (chavālataṁ ubhato padittaṁ); Jāt VI 108; Saddhammopāyana 208 (°aṅgārakāsuṁ).
:: Padīpa [cf. Epic Skt. pradīpa] 1. a light Dhp 146; Vimāna Vatthu 462 (jalati blazes); Tikapaṭṭhāna 14; Miln 40; Vimāna Vatthu 51 (padīpaṁ ujjāletvā lighting a lamp, making a light); Peta Vatthu Commentary 38; Saddhammopāyana 250. 2. a lamp Snp 235 (nibbanti dhīrā yathāyaṁ p.); Dhp 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; SN II 86 (telañ ca vaṭṭiñ ca telapadīpo jhāyati) = IV 213; V 319; AN 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); Miln 40; Therīgāthā Commentary 72 (Apadāna verse 46); Saddhammopāyana 63, 332, 428, — past participle padīpita (q.v.).
:: Padīpita [past participle of padīpeti] literally burning, shining Miln 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 AN II 85, 203; IV 239; Iti 65; Puggalapaññatti 51; Vimāna Vatthu 51. — The form in °iya at Vimāna Vatthu 225, 266, 376; Jāt 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 Jāt V 405, 420; VI 497 (reading uncertain), 537.
:: Padosa1 [pa + dosa1, Skt. pradoṣa] defect, fault, blemish, badness, corruption, sin DN I 71 (= padussati paraṁ vā padūseti vināsetī ti padoso Sumaṅgalavilāsinī I 211); MN III 3; SN IV 322 (vyāpāda°); AN I 8 (ceto°); III 92 (vyāpāda); Iti 12; Jāt 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, Skt. pradveṣa, see remarks to dosa2] anger, hatred, ill-will; always as mano° "anger in mind" MN I 377; Snp 328 (= khāṇu-kaṇṭakādimhi p. Paramatthajotikā II 334), 702; Jāt IV 29; Miln 130; Vism 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" DN I 19; and mano° "debauched in mind" DN I 20, 21.
:: Padosin (adjective) [from padosa1] abusing damaging, spoiling, injuring SN I 13 (appaduttha°); Peta Vatthu IV 710.
:: Padubbhati [pa + dubbhati] to do wrong, offend, plot against Jāt 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 SN I 187 we find duṭṭhullabhāṇin "whose speech is never lewd" (see Psalms of the Brethren 399, note 3).
:: Paduma (neuter) [cf. Epic Skt. 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 Jāt 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 Jāt 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 Jāt 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 MN III 93; SN I 138, 204; AN I 145; II 86f.; III 26, 239; Snp 71, 213; Jāt I 51 (daṇḍa° name of a plant, cf. Skt. daṇḍotphala), 76 (khandha°, latā°, daṇḍaka°, olambaka°); IV 3; VI 564; Dhp 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; Vism 256 (ratta°); Sumaṅgalavilāsinī I 219; Paramatthajotikā I 53; Paramatthajotikā II 97; Saddhammopāyana 359. 2. name of a Hell (°Niraya) SN I 151-152; Snp 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); Dhp IV 166 (= pokkhara-patta); -puñja a l. cluster Jāt 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° Jāt II 406 = IV 343 (cf. Skt. p.-vyūha-samādhi a kind of concentration, and see Jāt translation II 275); -sara a lotus pond Jāt I 221; V 337; Paramatthajotikā II 141.
:: Padumaka [from paduma] 1. the Paduma Hell SN I 152. 2. a lotus Jāt II 325.
:: Padumin (adjective/noun) [cf. Skt. padmin, spotted elephant] having a lotus, belonging to a lotus, lotus-like; name of (the spotted) elephant Snp 53 (explained at Paramatthajotikā II 103 as "padumasadisa-gattatāya vā Padumakule uppannatāya vā padumī," cf. Cullaniddesa page 164). — feminine paduminī [cf. Skt. padminī lotus plant] 1. a lotus pond or pool of lotuses DN I 75; II 38; MN III 93; SN I 138; AN III 26. 2. the lotus plant Nelumbium speciosum Jāt 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); Snp 108 (varia lectio for padissati); preterit padussi Jāt 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 AN I 8; Iti 12, 13) DN III 32 (°citta); MN III 49; AN II 30; Snp 662; Dhp 1; Jāt II 401; Dhp I 23 (opposite pasanna); Peta Vatthu Commentary 34, 43 (°manasa). — appaduṭṭha good, not corrupt DN I 20; III 32; MN III 50; SN 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. BHS pradūṣyati cittaṁ Divyāvadāna 197, 286] DN I 20; MN I 129; Iti 86; Sumaṅgalavilāsinī I 211 (see padosa1); Therīgāthā Commentary 72 (Apadāna V 40; to be read for paduse, potential = padoseyya); Jāt V 273 (manaṁ p., for upahacca). — padusseti read also at AN 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) SN I 149 ("sets his heart at enmity") = AN II 3; V 171, 174 = Snp 659 (= manaṁ padoseyya Paramatthajotikā II 477) = Nettipakaraṇa 132; SN IV 70; Paramatthajotikā II 11 (mano padoseyya), — past participle padūsita (q.v.).
:: Padūsita [past participle of padūseti] made bad, corrupted, spoilt Iti 13 (varia lectio padussita).
:: Padvāra (neuter) [pa + dvāra] a place before a door or gate Jāt V 433; VI 327.
-gāma suburb Dāṭhāvaṁsa V 3.
:: Paḍayhati varia lectio at Peta Vatthu Commentary 60 for Text pariḍayhati.
:: Pagabbha (adjective) [cf. Epic Skt. pragalbha] bold, daring, forward, reckless MN I 236; SN I 201 (sup°); AN III 433; Snp 89, 852 (ap° = na pagabbha Paramatthajotikā I 242, cf. also Mahāniddesa 228); Dhp 244 (= kāyapāgabbhiyādīhi samannāgata Dhp III 354); Jāt II 32, 281, 359; V 448; Miln 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. Skt. pragalbhatā] resoluteness, boldness, decision Jāt VI 273. See also pāgabbhiya.
:: Pagabbhin (adjective) [= pagabbha] bold Jāt VI 238.
:: Pagama [from pra + gam] going forth from (—°) as 329.
:: Pagaṇḍaka see pakaṭṭhaka.
:: Pagāhati [pa + gāhati] to dive into, sink into Snp 819 (≈ ajjhogāha Paramatthajotikā II 537; = ogāhati ajjhogāhati pavisati Mahāniddesa 152), — past participle pagāḷha.
:: Pagāḷha [past participle of pagāhati] sunk into, immersed in (locative) Snp 441, 772 (= ogāḷha ajjhogāḷha nimugga Mahāniddesa 26).
:: Pageva (adverb) [page = Skt. prage + eva, but BHS prāgeva] (how) much more or much less, a fortiori, literally "right at the earliest" Jāt I 354; V 242; Miln 91; Vism 93, 259, 322; Vimāna Vatthu 258, Peta Vatthu Commentary 115, 116, 117. — cf. pagevataraṁ MN III 145; atippage too early Jāt III 48; atippago the same MN I 84; SN II 32; AN V 48.
:: Paggaha and Paggāha [from paggaṇhāti] 1. exertion, energy; (a) paggaha: DN III 213 (varia lectio paggāha, also °nimitta); Paṭisambhidāmagga II 8 (°cariyā), 20 (°ṭṭha); Sumaṅgalavilāsinī I 63 (viriy-indriyassa °lakkhaṇa); (b) paggāha: AN 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 = AN III 66; Jāt 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) Jāt III 82. — Abstract °tā = paggaha 1. Vism 134.
:: Paggahita [past participle of paggaṇhāti, cf. BHS pragṛhīta lofty Divyāvadāna 7, 102] holding up, or (being) held up Vinaya II 131 (chatta° holding up a parasol,) 207 (the same); Jāt VI 235; Paramatthajotikā II 175 (= Snp 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 DN I 123 (sujaṁ the sacrificial ladle), 125 (añjaliṁ stretch out the hollow hands as a token of respectful greeting); SN I 141; II 280; Jāt I 89 (paveṇiṁ); Peta Vatthu Commentary 74 (turiyāni). Gerund paggayha taking up, raising up, stretching forth Snp 350 (= uttāretvā Paramatthajotikā II 349); Dhp 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) Jāt V 267; VI 188; Peta Vatthu Commentary 92 (= pasāreti). 2. to take up, take care of, favour, support, befriend (opposite niggaṇhāti) Jāt I 511; II 21; V 116, 369; Miln 185, 186; Peta Vatthu Commentary 114 (sappurisa-dhammaṁ). 3. to put to, exert, strain, apply vigorously (cittaṁ one's mind) SN V 9; Paṭisambhidāmagga II 20 (paggaṇhanto viriyena carati), — past participle paggahita (q.v.). — causative paggaheti to exert Miln 390 (mānasaṁ). — causative II paggaṇhāpeti to cause to hold up or out, to cause to uphold or support Miln 21 (dhamma-dhajaṁ); Jāt V 248; Peta Vatthu Commentary 74 (turiyāni).
:: Paggava [etym?] a medicinal plant with bitter fruit Jāt 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 Jāt I 146; VI 187 (a°); feminine °ī DN I 74 (= bindubinduṁ udakaṁ paggharati Sumaṅgalavilāsinī I 218); the "mark" of liquid as 332.
:: Paggharaṇaka (adjective) [from paggharati] flowing, trickling, oozing out Jāt VI 187 (app°-velā), 531; Dhp I 126 (lohitaṁ); Vism 262.
:: Paggharati [pa + gharati, which stands for kṣarati, also appearing as jharati, cf. Skt. nirjhara, Prākrit pajjharati Mālatī-M. page 51. BHS pragharati Divyāvadāna 57, 409; Avadāna-śataka I 282] to flow forth or out, to ooze, trickle, drip SN I 150; Snp page 125 (pubbañ ca lohitañ ca. p.); Jāt 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!); Miln 180; Vimāna Vatthu 76 (navahi dvārehi puḷuvakā pagghariṁsu), — past participle paggharita (q.v.).
:: Paggharita [past participle of paggharati] flowing, trickling SN II 179; Theri 466; Peta Vatthu Commentary 198 (khīra).
:: Paghaṇa (neuter) [cf. Skt. 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) Jāt V 269 (= gadhita mucchita commentary on page 274).
:: Pagumba [pa + gumba] a thicket, bush, clump of trees Snp 233.
:: Paguṇa (adjective) [pa + guṇa cf. Skt. praguṇa straight, derived "kind"] learned, full of knowledge, clever, well-acquainted, familiar DN III 170; Vimāna Vatthu 532 (= nipuṇa Vimāna Vatthu 232); Jāt II 243; IV 130; V 399; Vism 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 Jāt II 166; III 537 (tayo vede); Miln 12 (Abhidhamma-piṭakaṁ).
-bhāva familiarity with, acquaintance, efficient state, cleverness in, experience. knowledge (cf. pāguññatā) Jāt 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 DN I 223 (Ee) read sabbato-pabhā and see s.v. pabhā.
:: Paha2 (adjective) = pahu, i.e. able to (with infinitive) Jāt 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.) Jāt I 278; II 102 (pharasuṁ); Dhp 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 Miln 326 (+ kuhīyati). See also sam°.
:: Pahaṁsita1 [past participle of pahaṁsati] struck, beaten (of metal), refined Jāt VI 218 (ukkā-mukha°), 574 (the same).
:: Pahaṁsita2 [past participle of pahaṁsati2] gladdened, delighted, happy Dhp I 230 (°mukha); Vimāna Vatthu 279 (°mukha pahasita at Miln 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 Jāt I 418.
:: Paharati ￼ [pa + hṛ] to strike, hit, beat Jāt III 26, 347; VI 376; Vimāna Vatthu 65; Peta Vatthu Commentary 4; frequent in phrase accharaṁ p. to snap one's finger, e.g. Jāt 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 Jāt IV 150. 2. to put on or join onto Jāt VI 32 (°hārāpesi).
:: Pahasati [pa + has] to laugh, giggle Jāt 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 Miln 297; Jāt I 411 (nicca° mukha); II 179.
:: Pahassati [pa + has, perhaps pa + hṛṣ, Skt. haṛsati, cf. pahaṁsati2] to laugh, be joyful or cheerful Snp 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 MN III 46; SN II 54; Jāt VI 512.
:: Pahaṭa [past participle of paharati] assailed, struck, beaten (of musical instruments) Jāt II 102, 182; VI 189; Vimāna Vatthu 161 (so for pahata); Peta Vatthu Commentary 253. Of a ball: driven, impelled Vism 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) Jāt VI 217 (suvaṇṇa).
:: Pahaṭṭha2 [past participle of pahaṁsati2] gladdened, happy, cheerful, delighted Vinaya III 14; Jāt I 278 (twice; once as °mānasa, which is wrongly taken by commentary as pahaṭṭha1), 443; II 240 (tuṭṭha°); Vism 346 (haṭṭha°); Dhp 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 = Jāt V 335 (cf. Skt. prahṛṣṭa-roman, name of an Asura at Kathāsaritsāgara 47, 30).
:: Pahāna (neuter) [from pa + hā, see pajahati] giving up, leaving, abandoning, rejection MN I 60, III 4, 72; SN I 13, 132 (dukkha°); II 170; III 53; IV 7f.; DN III 225, 246; AN I 82, 134; II 26, 232 (kaṇhassa kammassa °āya).; III 431; Snp 374, 1106 (= vūpasama paṭinissagga etc. Cullaniddesa §429); Dhp 331; Jāt I 79; Paṭisambhidāmagga I 26; II 98, 156; Puggalapaññatti 16; Dhammasaṅgani 165, 174, 339; Nettipakaraṇa 15f., 24, 192; Vism 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 Skt. prahāra, see paharati] 1. A blow, stroke, hit DN I 144 (daṇḍa°); MN I 123, 126; Peta Vatthu IV 167 (sālittaka°); MN I 123; Dhp 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 Vism 418 as adverb "all at once." pahāraṁ deti to give a blow Vinaya IV 146; SN IV 62; AN III 121; Vism 314 (pahārasatāni); Peta Vatthu Commentary 191 (sīse). 2. a wound Jāt IV 89; V 459 (°mukha).
:: Pahāraṇa see abhi°.
:: Pahārin (adjective) [from paharati] striking, assaulting Jāt II 211.
:: Pahāsa [from pa + has, cf. Classical Skt. 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 Vism 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 Snp 1057 (= pajahi Cullaniddesa under jahati)
:: Pahāya is gerund of pajahati (q.v.).
:: Pahāyin (adjective) [from pa + hā, see pajahati] giving up, abandoning Snp 1113, 1132, cf. Cullaniddesa §431; Saddhammopāyana 500.
:: Paheṇaka (neuter) [cf. BHS praheṇaka in sense of "sweetmeat" at Divyāvadāna 13, 258; the Skt. form is prahelaka] a present Jāt VI 369 (so here, whereas the same word as pahiṇaka at AN III 76 clearly means "sweetmeat").
:: Pahiṇa (adjective/noun) [from pa + hi] sending; being sent; a messenger, in °gamaṇa going as messenger, doing messages DN I 5; MN I 345; Jāt II 82; Miln 370; Sumaṅgalavilāsinī I 78. See also pahana.
:: Pahiṇaka (neuter) [from pahiṇati?] a sweetmeat AN III 76 (varia lectio pa henaka). See also paheṇaka. The (late) Skt. form is praheḷaka.
:: Pahiṇana (neuter) [from pahiṇati] sending, dispatch Dhp II 243.
:: Pahiṇati [pa + hi, Skt. hinoti] to send; Present pahiṇati. Vinaya III 140f.; IV 18; Dhp II 243; preterit pahiṇi Jāt I 60 (sāsanaṁ); V 458 (paṇṇāni); Vimāna Vatthu 67; Dhp 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 Jāt I 86 (sāsana); Dhp II 242; III 191 (interchanging with pesita).
:: Pahitta1 [past participle of padahati] resolute, intent, energetic; only in compound pahitatta of resolute will (cf. BHS prahitātman Divyāvadāna 37) MN I 114; SN 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, AN II 14, III 21, IV 302f.; V 84; Snp 425, 432f., 961; Iti 71; Mahāniddesa 477; Theri 161 (explained at Therīgāthā Commentary 143, with the same mistake as above, as pesita citta); Mahāniddesa 477 (the same; pesit-atta); Miln 358, 366, 406.
:: Pahīna [past participle of pajahati] given up, abandoned, left, eliminated Vinaya III 97 = IV 27; SN II 24; III 33; IV 305; Snp 351 (°jāti-maraṇa), 370, 564, 1132 (°mala-moha); Iti 32; Cullaniddesa sub voce; Paṭisambhidāmagga I 63; II 244; Puggalapaññatti 12, 22.
:: Pahīyati [passive of pajahati] to be abandoned, to pass away, vanish MN I 7; SN I 219 (future °issati); II 196 (present participle °īyamāna); V 152; Snp 806; Mahāniddesa 124; Sammohavinodanī 271. spelled pahiyyati at SN V 150.
:: Pahona in °kāla at Jāt III 17 read as pahonaka°.
:: Pahonaka (adjective) [from pahoti] sufficient, enough Jāt I 346; II 122; III 17 (so read for pahona°); IV 277; Vism 404; Dhp I 78, 219; Vimāna Vatthu 264; Peta Vatthu Commentary 81.
:: Pahū (adjective) [cf. Vedic prabhū, from pa + bhū] able Snp 98; Jāt V 198; Cullaniddesa §615c.
:: Pahūta (adjective) [past participle of pa + bhū, cf. Vedic prabhūta] sufficient, abundant, much, considerable Snp 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 DN II 18; III 144, 173; -jivhatā the characteristic of a large tongue Snp page 107; -dhañña having many riches Jāt IV 309; -dhana the same Theri 406 (commentary reading for Text bahuta-ratana); -pañña rich in wisdom Snp 359, 539, 996; -bhakkha eating much, said of the fire SN I 69; -vitta = °dhañña DN I 134; Snp 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 Jāt VI 475.
:: Pajaha (adjective) [pa + jaha, present base of jahati] only negative a° not giving anything up, greedy AN 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 SN VI 57 (index vol.). — Present pajahati SN I 187; III 33 = Cullaniddesa §680, Q 3 (yaṁ na tumhākaṁ ￼ taṁ pajahatha); Iti 32 (kiṁ appahīnaṁ kiṁ pajahāma); 117; AN IV 109f. (a kusalaṁ, sāvajjaṁ); Snp 789 (dukkhaṁ), 1056, 1058; Paṭisambhidāmagga I 63; II 244. present participle pajahaṁ SN III 27; future pahāssaṁ (cf. Geiger, Pāḷi Grammar §151.1) MN II 100. — preterit pajahi and pahāsi Vinaya I 36; SN I 12 = 23 (saṅkhaṁ); Snp 1057. — gerund pahāya SN I 12 (kāme), 23 (vicikicchaṁ), 188 (nīvaraṇāni), Snp 17, 209, 520 and passim; Cullaniddesa §430; Peta Vatthu Commentary 16, 122 (= hitvā), 211; pahatvāna Snp 639, and pajahitvā. Future pajahissati SN II 226. — gerundive pahātabba MN I 7; Snp 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 SN I 5 = Jāt VI 25 (anāgataṁ = pattheti commentary).
:: Pajappā (feminine) [pa + jappā] desire, greed for, longing Jāt VI 25 (anāgata°); Snp 592; Dhammasaṅgani 1059, 1136.
:: Pajappita [past participle of pajappeti] desired, longed for SN I 181; Jāt 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) DN II 55; SN V 346, 362f.; AN II 75f.; IV 290; V 232f., 253f.; Snp 298, 545, 654, 684, 776, 936, 1104 (= sattā Cullaniddesa §377); Dhp 28, 85, 254, 343 (= sattā Dhp IV 49); Mahāniddesa 47, 292; Peta Vatthu II 117; IV 334; past participle 57; Vism 223 (= pajāyana-vasena sattā); Dhp I 174; Peta Vatthu Commentary 150, 161. — Very frequent in formula sassa mana-brāhmaṇī pajā "this world with its samaṇas and brāhmans" DN I 250; SN I 160, 168, 207; II 170; III 28, 59; IV 158; V 204, 352; AN II 130; V 204; Snp page 15; Iti 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 Vism 436.
:: Pajānāti [pa + jānāti] to know, find out, come to know, understand, distinguish DN I 45 (yathā-bhūtaṁ really, truly), 79 (ceto paricca), 162, 249; Snp 626, 726f., 987; Iti 12 (ceto paricca); Dhp 402; Peta Vatthu I 1112 (= jānāti Peta Vatthu Commentary 60); Jāt V 445; past participle 64. — present participle pajānaṁ Snp 884, 1050, 1104 (see explained at Mahāniddesa 292 = Cullaniddesa §378); Iti 98; Peta Vatthu IV 164; and pajānanto Snp 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 DN II 274 (without sa-brahmakā); SN III 900 = AN 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. BHS prajāpatī "lady" Divyāvadāna 2, 98. — Vinaya I 23; III 25; IV 18, 258; SN II 243; AN I 137 (catasso °iyo); IV 210, 214; Vimāna Vatthu 416 (= one of the sixteen-thousand chief queens of Sakka Vimāna Vatthu 183); Dhp I 73; Peta Vatthu Commentary 21, 31. sa-pajāpatika (adjective) together with his wife Vinaya I 23, 342; IV 62; Jāt I 345; Peta Vatthu Commentary 20.
:: Pajāyana (neuter) [from pa + jan] being born Vism 223.
:: Pajāyati [pa + jāyati] to be born or produced Jāt V 386; VI 14.
:: Pajja1 [cf. Skt. padya] a path, road Snp 514; Sumaṅgalavilāsinī I 262.
:: Pajja2 (neuter) [cf. Skt. 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; DN II 240; Jāt III 120; IV 396; V 376 (= pādabbhañjana commentary).
:: Pajjalati [pa + jalati of jval] to burn (forth), blaze up, go into flame Vinaya I 180; Snp 687 (sikhi pajjalanto); Jāt I 215; Therīgāthā Commentary 62; Peta Vatthu Commentary 38, — past participle pajjalita (q.v.).
:: Pajjalita [past participle of pajjalati] in flames, burning, blazing SN I 133; Snp page 21 (aggi); Dhp 146; Peta Vatthu Commentary 43 (sāṭakā).
:: Pajjati [pad, Vedic padyate only in meaning "to come to fall," later Skt. 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. AN 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; AN II 214, 216; III 57; Jāt III 534 (pajjhāti metri causa; commentary = anusocati) = Miln 5. — present participle pajjhāyanto downcast, in formula tuṇhī-bhūto maṅku-bhūto pattakkhandho adhomukho p. MN I 132, 258 and passim.
:: Pajjota [cf. Vedic pradyota, pra + dyut] light, lustre, splendour, a lamp SN I 15, 47; AN II 140; Snp 349; past participle 25; Saddhammopāyana 590. — telapajjota an oil lamp Vinaya I 16 = DN I 85 = AN I 56;Snppage 15. — dhamma-pajjota the lamp of the Dhamma Miln 21. paññā-pajjota the torch of knowledge Dhammasaṅgani 16, 20, 292, 555; Sammohavinodanī 115. pajjotassa Nibbānaṁ the extinguishing of the lamp DN II 157; SN I 159; AN IV 3.
:: Pajjunna [Vedic parjanya, for etymology see Walde, Latin Wörterbuch under quercus and spargo] rain cloud Jāt I 332 (p. vuccati megho); IV 253. Otherwise only as proper name of the rain God DN II 260; SN I 29; Jāt I 331.
:: Pakampana see pakappanā.
:: Pakampati [pa + kampati. cf. BHS prakampati Jātakamala 220; Mahāvyutpatti 151 = kampati] to shake, quake, tremble Jāt I 47 (verse 269); Peta Vatthu Commentary 199. — causative pakampeti SN I 107.
:: Pakampita [past participle of pa + kamp] shaken, trembling SN I 133 = Theri 200.
:: Pakappanā (feminine) [from pakappeti] fixing one's attention on, planning, designing, scheme, arrangement Snp 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 SN II 65 (ceteti p. anuseti); Snp 886 (pakappayitvā = takkayitvā vitakkayitvā saṅkappayitvā Mahāniddesa 295), — past participle pakappita (q.v.).
:: Pakappita [past participle of pakappeti] arranged, planned, attended to, designed, made Snp 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) DN I 98 ("offence"? see DB I 120); SN III 91; Miln 189. 2. occasion Vinaya I 44; II 75; III 20. 3. exposition, arrangement, literary work, composition, book; usually in titles only, viz. Abhidhamma° Jāt I 312; Dīpavaṁsa V 37; Kathāvatthu° Paṭṭhāna° Miln 12; Netti° one of the canonical books (see netti).
:: Pakaroti [pa + kṛ, Vedic prakaroti] to effect, perform, prepare, make, do SN I 24 (pakubbati); Snp 254 (the same), 781, 790 (present participle medium pakubbamāna; cf. Mahāniddesa 65); Iti 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) Snp 286; Jāt IV 38; Peta Vatthu I 68; II 316; III 105 (pāpaṁ = samācaritaṁ Peta Vatthu Commentary 214); Miln 218; Dhp II 11 (pāpaṁ); Peta Vatthu Commentary 31, 35, 103 (ṭ), 124. — icchāpakata covetous by nature AN III 119, 219f.; past participle 69; Vism 24 (here however taken by Buddhaghosa as "icchāya apakata" or "upadduta"); issāpakata envious by nature SN II 260; Peta Vatthu Commentary 46, cf. macchariyā pakata afflicted with selfishness Peta Vatthu Commentary 124. On pakata at Iti 89 see apakata.
-pakatatta (pakata + attan) natural, of a natural self, of good behaviour, incorrupt, "integer" Vinaya II 6, 33, 204; Jāt 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; Jāt 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 DN 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 Dhp I 389; -citta ordinary or normal consciousness Kathāvatthu 615 (cf. Points of Controversy 359 note 5, and BHS prakṛti-nirvāṇatva bodhicary. At Poussin 256); -yānaka ordinary vehicle Dhp I 391; -sīla natural or proper virtue Sumaṅgalavilāsinī I 290.
:: Pakatika (adjective) [from pakati] being by nature, of a certain nature Jāt II 30; Miln 220; Sumaṅgalavilāsinī I 198; Peta Vatthu Commentary 242 (= rūpa); as 404.
:: Pakattheti [pa + kattheti] talk out against, denounce Jāt V 7 (mā °katthāsi; commentary akkosi garahi nindi; gloss paccakkhāsi). Should it be 'pakaḍḍhāsi?
:: Pakaṭṭhaka [pa + kaṭṭha + ka; kaṭṭha past participle of kṛṣ, cf. Skt. prakarśaka of same root in same meaning, but cf. also kaṭṭha2] (adjective) troublesome, annoying; (masculine) a troubler, worrier SN I 174 (varia lectio pagaṇḍaka; commentary rasagiddha; translated "pertinacious").
:: Pakaṭṭhita see pakkaṭhita.
:: Pakāra [pa + kṛ, cf. pakaroti; but Skt. prakāra "similarity"] 1. make-up, getting up, fixing, arrangement, preparation, mode, way, manner Jāt 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 Snp 241 (kathappakāro tava ￼ āmagandho); Miln 63. 3. (—°) of a kind, by way of, in nānā° (adjective) various, manifold Jāt I 52 (sakuṇā), 278 (phalāni); Peta Vatthu Commentary 50; vutta° as said, the said Vism 42, 44; Peta Vatthu Commentary 136.
:: Pakāraka (—°) (adjective) [from pakāra] of that kind SN II 81; Jāt VI 259.
:: Pakāreti [denominative from pakāra] to direct one's thought towards (dative) Jāt VI 307.
:: Pakāsana (neuter) [pa + kāś, cf. pakāsati] explaining, making known; information, evidence, explanation, publicity Paṭisambhidāmagga I 104 (dhamma°); Miln 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 Snp 445, 1032 (= bhāsati tapati virocati Cullaniddesa §373). — causative pakāseti to show up, illustrate, explain, make known, give information about Vinaya II 189; SN I 105; Iti 111 (brahmacariyaṁ); Dhp 304; Snp 578, 1021; past participle 57; Jāt VI 281 (atthaṁ to explain the meaning or matter); Dhp 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 SN 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 (—°) DN II 18 (go°); SN I 132 (°antarikāyaṁ between the lashes); Jāt V 216 (visāla° for alārapamha Text); Therīgāthā Commentary 255 (dīgha° for āyatapamha Theri 383); Vimāna Vatthu 162, 279.
:: Pakiledeti [Causative of pa + klid] to make wet, moisten (with hot water) Jāt 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; Vism 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 DN II 139 = 148 (gerund pakiriya); Jāt V 203 (so read for parikati); VI 207 (preterit °kiriṁsu). — gerund pakira (= pakiritvā) Jāt 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); SN I 100; Iti 90 (varia lectio kīrati). 2. to scatter SN I 100 = Iti 66; past participle 23, — past participle pakiṇṇa (see °ka).
:: Pakitteti [pa + kitteti] to proclaim Jāt 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" SN I 97 (opposite āmaka); IV 324 (°bhikkhā); Snp 576; Jāt 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 Jāt II 104, 394; Peta Vatthu IV 123; Dhp 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 MN I 506; SN IV 198; Miln 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) Vism 260, 358; Paramatthajotikā I 59; -odana (adjective) having cooked one's rice Snp 18 (= siddhabhatta Paramatthajotikā II 27), cf. Jāt 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 DN I 9, explained at Sumaṅgalavilāsinī I 94 as "paripāka-gata-cintā." -pakka ripe fruit Paramatthajotikā I 59; -pūva baked cake Jāt 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 DN 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 MN I 105; past participle 58; Sumaṅgalavilāsinī I 94; Peta Vatthu Commentary 13. — preterit 3 singular pakkāmi SN I 92, 120; Snp pages 93, 124; Peta Vatthu Commentary 5 (uṭṭhāyāsanā), 19 (the same); 3rd plural pakkamuṁ Snp 1010, and pakkamiṁsu SN I 199, — past participle pakkanta (q.v.). 2. to go beyond (in archery), to overshoot the mark, miss the aim Miln 250.
:: Pakkandati [Vedic prakrandati, pra + krand] to cry out, shout out, wail Snp 310 (3rd preterit pakkanduṁ) Jāt VI 55 (the same), 188 (the same), 301 (the same).
:: Pakkanta [past participle of pakkamati] gone, gone away, departed SN I 153; Snp page 124; Jāt 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 Jāt 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; Jāt V 268 (pakaṭṭh° vv.ll. pakkudh° and jakaṅkaṭhi); VI 112 (°kaṭṭh°), 114 (the same.; varia lectio °kuṭhita); Dhp 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?) MN 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°); Jāt VI 538; and °hata one who is struck on (one) side, i.e. paralysed on one side, a cripple (cf. Skt. pakṣāghāta) Vinaya II 90; MN III 169; AN III 385; past participle 51 (= hatapakkho pīṭhasappi Puggalapaññatti 227); Miln 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 SN II 231; Paramatthajotikā II 465 (in explanation of pakkhin). 2. side, party, faction; adj (—°) associated with, a partisan, adherent Vinaya II 299; Snp 347 (aññāṇa°), 967 (kaṇhassa p, = Māra° etc., see Mahāniddesa 489; Nettipakaraṇa 53 (taṇhā° and diṭṭhi°) 88 (the same), 160 (the same); Sumaṅgalavilāsinī I 281; Dhp 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) Jāt 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°) MN I 20 (cātuddasī pañcadasī aṭṭhamī ca pakkhassa 14th, 15th and 8th days of the fortnight)Snp402; AN I 142 (aṭṭhamī pakkhassa), 144 = Vimāna Vatthu 156 (cātuddasī etc.; cf. Vimāna Vatthu 71): AN V 123f. (kāḷa°, juṇha°); Theri 423 (= aḍḍhamāsa-mattaṁ Therīgāthā Commentary 269); Peta Vatthu II 955 (bahumāse ca pakkhe ca = kaṇha-sukka-bheda p. Peta Vatthu Commentary 135); Vism 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 Skt. (—°) prakhya like, of pra + khyā] visible, clear; —° resembling, like Miln 75 (mātu° and pitu°).
:: Pakkha3 [cf. Skt. phakka (?)] a cripple. Cariyāpiṭaka III 6, 10; Jāt VI 12 (= pīṭha-sappī commentary). Note BHS 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 = SN I 94 = AN 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); AN II 206 (°ika).
:: Pakkhalati1 [pa + kṣal] to wash, cleanse Jāt V 71 (gerund pakkhalya = dhovitvā commentary page 74). Causative pakkhāleti (q.v.).
:: Pakkhalati2 [pa + khalati, of skhal] to stumble, trip, stagger Jāt 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 DN II 127 (lohita°); Jāt III 143; V 441 (lohita°); Miln 134.
:: Pakkhandana (neuter) [from pakkhandati] 1. leaping, springing Jāt II 32; Paṭisambhidāmagga 1. 194 (pariccāga- and pakkh°- nissagga). 2. Attack, assault, chasing Dhp I 198.
:: Pakkhandati [pa + khandati, of skand] to spring forward, to jump onto MN I 86; Jāt I 461; Vimāna Vatthu 8412 (gerund pakkhandiyāna = pakkhanditvā anupa visitvā Vimāna Vatthu 338); to be after someone in pursuit Dhp I 198; usually figurative to rejoice in, find pleasure or satisfaction in (locative), to take to, in phrases cittaṁ pakkhandati pasīdati santiṭṭhati MN I 186; SN III 133; cf. Miln 326 (Nibbāne); AN II 165; III 245 (avyāpāde); IV 442 (adukkha-m-asukhe); Iti 43 (dhamme); and na me tattha mānasaṁ p. Miln 135. Past participle pakkhanna (q.v.).
:: Pakkhandin (adjective/noun) [from pakkhandati] 1. (adjective) bold, braggart, literally jumping on or forth Dhp 244; Snp 89 (= pakkhandaka Paramatthajotikā II 164). 2. a military scout, literally an onrusher, a bravo DN I 51 (cf. DB I 68); Sumaṅgalavilāsinī I 157; Jāt II 32, 281.
:: Pakkhanna [past participle of pakkhandati; often wrongly spelled pakkhanta] jumped on, fallen onto or into, chanced upon, acquired MN I 39; Thera 342 (diṭṭhigahanā°); Jāt V 471; Miln 144 (saṁsaya°), 156, 390 (kupatha°).
:: Pakkhanta at Sumaṅgalavilāsinī I 38 read as pakkanta.
:: Pakkhara [cf. Skt. prakṣara and prakhara "ein Panzer fur Pferde" BR] bordering, trimming Jāt VI 223 (of a carriage).
:: Pakkhatta (neuter) [from pakkha1] being a partner of, siding in with Vism 129, 130.
:: Pakkhāleti [causative of pa + kṣal, cf. khaleti] to wash, cleanse Vinaya I 9 (pāde); DN II 85 (the same); MN I 205; SN I 107; Jāt VI 24 (pāde); Vimāna Vatthu 261.
:: Pakkhāyati [pa + khyā, Vedic prakhyāyate; cf. khāyati and pakkha2] to appear, shine forth, to be clearly visible DN II 99 (cf. Thera 1034, where pakkhanti for pakkhāyanti metri causā); MN II 32; SN IV 144; V 153, 162; AN 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); Dhp 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; Jāt II 210; Vism 66. 2. (cf. pakkha1 2 and pakkhin 2) contributing to, leading to, associated with, siding with (—°) Vism 130, in phrase vighāta° a Nibbāna-saṁvattanika associated with destruction, etc. MN I 115; as 382. Also in mūga° leading to deafness Jāt I 45 (V 254). Dhp I 82 (paramattha-sacca°).
:: Pakkhima [= pakkhin] a bird Thera 139 (read °me for °maṁ); Jāt 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 DN I 71 (+ sakuṇa = pakkhayutto sakuṇo Sumaṅgalavilāsinī I 208) = AN II 209 = V 206 = past participle 58, SN II 231; Snp 606 (= sakuṇo Paramatthajotikā II 465); Peta Vatthu III 53 (°gaṇā = sakuṇagaṇā Peta Vatthu Commentary 198). 2. (cf. pakkha1 2) participating in, contributing to SN V 97 (vighāta° for the usual °pakkhika).
:: Pakkhipati ￼ [pa + kṣip, in sense of putting down carefully cf. nikkhipati and BHS 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) DN II 162 (tela-doṇiyā Bhagavato sarīraṁ p.); SN II 85; Jāt II 210 (mukhe); Miln 247 (amat'osadhaṁ); Peta Vatthu Commentary 41 (atthikāni thūpe p.); Dhp I 71 (the corpse into the fire). 2. to throw into, hurl into, in Niraya-passage at MN III 183 = AN I 141 = Cullaniddesa §304 III; cf. nikkhipati. 3. (figurative) to include in, insert, arrange, interpolate Miln 13 (Abhidhamma-piṭakaṁ kusalā dhammā, akusalā dh., avyākatā dh. ti tīsu padesu p.). — causative II pakkhipāpeti Jāt I 467; Sumaṅgalavilāsinī I 136, — past participle pakkhitta (q.v.).
:: Pakkhitta [past participle of pakkhipati] put down into, thrown into (locative) Snp 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 Iti 75 (satta only); Jāt I 275; Vism 678f.; Paramatthajotikā II 164; Vimāna Vatthu 95; see Compendium 179 and note 1. pakkhiya at Theri 425 is not clear (explained at Therīgāthā Commentary 269 by vaccha, varia lectio sacca).
:: Pakkosati [pa + kosati, kruś] to call, summon Jāt I 50; II 69, 252 (= avheti); V 297; VI 420; Dhp I 50; Peta Vatthu Commentary 81 (varia lectio °āpeti). — causative II pakkosāpeti to call, send for, order to come Jāt I 207; Peta Vatthu Commentary 141, 153; Dhp I 185.
:: Pakkula see pākula.
:: Pakopa [pa + kopa] agitation, effervescence, anger, fury Dhammasaṅgani 1060; Vism 235, 236.
:: Pakopana (adjective) [pa + kopana, of kup] shaking, upsetting, making turbulent Iti 84 (moho citta-pakopano).
:: Pakubb° see pakaroti.
:: Pakujjhati [pa + krudh] to be angry SN I 221, 223 (°eyyaṁ).
:: Pakuppati [pa + kup] to be angry Jāt 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 (= Skt. 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) Jāt VI 538.
:: Pala (—°) [Classical Skt. pala] a certain weight (or measure), spelled also phala (see phala2), only in compound sata° a hundred (carat) in weight Thera 97 (of kaṁsa); Jāt VI 510 (sataphala kaṁsa = phalasatena katā kañcana-pātī commentary). Also in combination catuppala-tippala-dvipala-ekapala-sāṭikā Vism 339.
:: Paladdha [past participle of pa + labh] taken over, "had," overcome, deceived MN I 511 (nikata vañcita p. where varia lectio and the same passage SN IV 307 however reads paluddha); Jāt III 260 (dava° = abhibhūta commentary).
:: Palagaṇḍa [cf. Skt. palagaṇḍa Abhidh-r-m II 436; BHS palagaṇḍa Avadāna-śataka I 339; AsP 231; Avadāna kalpalatā II 113] a mason, bricklayer, plasterr MN I 119; SN III 154 (the reading phala° is authentic, see Geiger, Pāḷi Grammar §40.Ia); AN IV 127.
:: Palahati [pa + lahati] to lick Peta Vatthu III 52 = Peta Vatthu Commentary 198.
:: Palaka [cf. late Skt. pala, flesh, meat] a species of plant Jāt VI 564.
:: Palaḷita [pa + laḷita] led astray SN IV 197 (varia lectio °lāḷita). At AN 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 DN I 50, cf. Sumaṅgalavilāsinī I 151.
:: Palambita [past participle of palambati] hanging down Theri 256, 259; Therīgāthā Commentary 211.
:: Palaṇḍuka [cf. Epic Skt. palāṇḍu, pala (white) + aṇḍu (= aṇḍa? egg)] an onion Vinaya IV 259.
:: Palapati [pa + lapati] to talk nonsense Jāt II 322. cf. vi°.
:: Palasata [according to Trenckner, "Notes" page 59, possibly from Skt. parasvant] a rhinoceros Jāt VI 277 (varia lectio phalasata; explained as "khagga-miga," with gloss "balasata"); as phalasata at Jāt VI 454 (explained as phalasata-camma commentary). See palāsata.
:: Palavati [Vedic plavati, plu] to float, swim Vinaya IV 112; Dhp 334; Thera 399; Jāt III 190.
:: Palāla (masculine and neuter) [cf. Vedic and Epic Skt. palāla] straw Jāt I 488; Dhp I 69.
-channaka a roof of thatch Thera 208; -piṇḍa a bundle of straw Vism 257 = Paramatthajotikā I 56; -pīṭhaka "straw foot-stool," a kind of punishment or torture MN I 87 = AN II 122 = Miln 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; Jāt V 273; -puñja a heap of straw DN I 71; MN III 3; AN I 241; II 210; Puggalapaññatti 68; Sammohavinodanī 367; -puñjaka same as puñja Miln 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 AN IV 169 (yava°); Jāt I 467, 468; IV 34; Paramatthajotikā II 165 (in exegesis of palāpa2; varia lectio palāsa), 312 (the same); Jāt 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 MN III 80 (a°); SN I 166 (not palapaṁ), 192 = Thera 1237; AN IV 169 (samaṇa° in allegory with yava° of palāpa1); Snp 89 (māyāvin asaṁyata palāpa = palāpa-sadisattā Paramatthajotikā II 165), 282 = Miln 414 (here also explained as palāpa1 by Paramatthajotikā II 312); Sammohavinodanī 104. In phrase tuccha palāpa empty and void at Miln 5, 10.
:: Palāpeti1 [causative of palāyati] to cause to run away, to put to flight, drive away Jāt II 433; Dhp I 164, 192; III 206.
:: Palāpeti2 [causative of pa + lap, cf. palāpa to which it may be referred as denominative] to prattle, talk Jāt I 73, 195.
:: Palāpin in apalāpin "not neglectful" see palāsin.
:: Palāsa1 (masculine and neuter) [Vedic palāśa] 1. the tree Butea frondosa or Judas tree Jāt III 23 (in Palāsa Jātaka). 2. a leaf; collectively (neuter) foliage, plural (neuter) leaves SN II 178; Jāt I 120 (neuter); III 210, 344; Peta Vatthu Commentary 63 (°antare; so read for pāsantare), 113 (ghana°), 191 (sāli°). puppha° blossoms and leaves Dhp I 75; sākhā° branches and leaves MN I 111; Jāt I 164; Miln 254; paṇḍu° a sear leaf Vinaya I 96; III 47; IV 217; bahala° (adjective) thick with leaves Jāt I 57. — palāsāni (plural) leaves Jāt III 185 (= palāsapaṇṇāni commentary); Peta Vatthu Commentary 192 (= bhūsāni).
:: Palāsa2 and (more commonly) Paḷāsa [according to Trenckner, "Notes" 83, from ras, but BHS 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; Jāt III 259; Vimāna Vatthu 71); it is often combined with macchera (Vimāna Vatthu 155) and makkha (Miln 289). MN I 15, 36, 488; AN I 79; Jāt II 198; Vibhaṅga 357; Puggalapaññatti 18 (+ paḷāsāyanā, etc.). — apaḷāsa mercifullness MN 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 Jāt 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 MN I 43f., 96; AN III 111; combined with makkhin at Vinaya II 89 (cf. Vinaya Texts III 38); Jāt III 259. apaḷāsin DN III 47 (amakkhin + p); MN I 43; AN 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 Jāt VI 369; Vism 326; Vimāna Vatthu 100; Dhp II 21.
:: Palātatta (neuter) [abstract from palāta] running away, escape Jāt I 72.
:: Palāyana (neuter) [from palāy] running away Dhp I 164. See also pālana.
:: Palāyanaka (adjective) [from palāy] running away Jāt II 210 (°ṁ karoti to put to flight).
:: Palāyati [cf. Vedic palāyati, palāy] to run (away) Vinaya III 145 (ubbijjati uttasati p.); AN II 33 {SN 4.35.19] (yena vā tena vā palayanti); Snp 120; Jāt II 10; Dhp I 193; Peta Vatthu Commentary 253, 284 (= dhāvati). — present participle palāyanto SN I 209 = Theri 248 = Peta Vatthu II 717 = Nettipakaraṇa 131 = Dhp IV 21; preterit palāyi SN I 219; Jāt I 208; II 209, 219, 257; IV 420; Dhp III 208; Sumaṅgalavilāsinī I 142; Peta Vatthu Commentary 4, 274; gerund palāyitvā Jāt I 174; Peta Vatthu Commentary 154; infinitive palāyituṁ Jāt I 202; VI 420. — Contracted forms are: present paleti (see also the analogy form pāleti under pāleti, to guard) DN I 54 (spelled phaleti, explained Sumaṅgalavilāsinī I 165 by gacchati); Snp 1074, 1144 (= vajati gacchati Cullaniddesa §423); Dhp 49; Mahāniddesa 172; Jāt V 173, 241; Vimāna Vatthu 8436 (= gacchati Vimāna Vatthu 345); Peta Vatthu I 111 (gacchati Peta Vatthu Commentary 56); preterit palittha Jāt V 255; future palehiti Thera 307; imperative palehi Snp 831 (= gaccha Paramatthajotikā II 542) — past participle palāta and palāyita; causative palāpeti1 (q.v.).
:: Palāyin (adjective) [from palāy] running away, taking to flight SN I 221 = 223. — Usually negative apalāyin SN I 185, and in phrase abhīru anutrāsin apalāyin SN I 99; Thera 864; Jāt IV 296 and passim. See apalāyin and apalāsin.
:: Palepa [from pa + lip] smearing; plaster, mortar Theri 270; Therīgāthā Commentary 213.
:: Palepana (neuter) [from pa + lip] smearing, anointing; adjective (—°) smeared or coated with MN 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 Jāt 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. Miln 388 (kule p.); gharāvāsa°, putta-dāro etc. Mahāniddesa 136; Cullaniddesa §§172 II 1 B, 205, cf. Jāt II 95 (ghara°); Paramatthajotikā I 39 (enumerated as set of dasa palibodhā which are also given and explained in detail at Vism 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 Miln 11. cf. Compendium 53. — The minor obstacles (to the practice of kammaṭṭhāna) are described as khuddaka° at Vism 122 and referred to at as 168. — See also sam°.
:: Palibuddha [past participle of palibujjhati] obstructed, hindered, stopped; being kept back or delayed, tarrying Jāt II 417; Cullaniddesa §107 (paliveṭhita + p.); Miln 388 (ākāso a°) 404; Dhp 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; Jāt I 217 (cf. paṭibāhati ibid); III 138 (preterit °buddhi.); IV 159; Miln 263. 2. to delay Miln 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; Miln 263, — past participle palibuddha (q.v.).
:: Palibujjhana (neuter) [from palibujjhati] obstruction Dhp III 258.
:: Palibujjhati see palibuddhati.
:: Paligedha [pali + gedha but accusative to Geiger, Pāḷi Grammar §10.2 = parigṛddha] greed, conceit, selfishness AN 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 AN III 265.
:: Paligha. [DPL] An iron beam or bar for fastening up a door; an obstacle, hindrance. Ab. 217; Dhp 71, 296. Of ignorance as a bar to religious progress (Dhp 428).
:: Paligha [pari + gha of (g)han, cf. Pāḷi and Skt. parigha] 1. A crossbar Vinaya II 154; Theri 263 (vaṭṭa° = parighadaṇḍa Therīgāthā Commentary 211); Jāt II 95; VI 276. 2. An obstacle, hindrance DN II 254 = SN I 27. — (adjective) (—°) in two phrases: okkhitta° with crossbars erected or put up DN I 105 (= ṭha pita° Sumaṅgalavilāsinī I 274), opposite ukkhitta° with crossbars (i.e. obstacles) withdrawn or removed MN I 139 = AN III 84 = Cullaniddesa §284 commentary; Snp 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) MN I 87 = AN I 47 = II 122 = Mahāniddesa 154 = Cullaniddesa §604 B (reads paliṅgha, varia lectio paligha) = Miln 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 Snp 131 (mohena; varia lectio °kuṇṭhita); Jāt II 150 = Dhp I 144 (varia lectio °kuṇṭh°); IV 56; Miln II. Explained by pariyonaddha Jāt II 150, by paṭicchādita Jāt IV 56. cf. paliguṇṭhima.
:: Palikhaṇati [pali + khaṇ, cf. parikhā] to dig up, root out SN I 123; II 88 (so read for paliṁ° and phali°) = AN I 204; gerund palikhañña Snp 968 (= uddharitvā Mahāniddesa 490); palikhāya SN I 123 (cf. Kindred Sayings I 320); and palikhaṇitvā SN II 88; Paramatthajotikā II 573, — past participle palikhata (q.v.).
:: Palikhata [past participle of palikhaṇati] dug round or out SN IV 83 (so read with varia lectio for Text palikhita).
:: Palikhati [pa + likh] to scratch, in phrase oṭṭhaṁ p. to bite one's lip Jāt V 434 = Dhp IV 197.
:: Palikhādati [pali + khādati] to bite all round, to gnaw or peck off MN I 364 (kukkuro aṭṭhikaṅkalaṁ p.).
:: Palikujjati [pali + kujjati] to bend oneself over, to go crooked MN I 387.
:: Palikuṇṭhita [a variation of paliguṇṭhita, q.v. and cf. Geiger, Pāḷi Grammar §39.1] covered, enveloped, smeared with Jāt II 92 (lohita°).
:: Palimaṭṭha [past participle of pari + mṛj] polished Jāt V 4. cf. parimaṭṭha. See also sam°.
:: Palipa from [pa + lip] sloppiness, mud, marsh MN I 45; Thera 89; 2, 291 (= paṅka Therīgāthā Commentary 224); Jāt 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); DN II 24 (the same); MN I 45 (palipa°) = Cullaniddesa §651 B; MN I 88; Jāt VI 8; Vism 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?) AN IV 290; Snp 34 = 638 (= rāga° Paramatthajotikā II 469) = Dhp 414 (= rāga° Dhp 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 SN II 89 (mūlāni).
:: Palissajati [pari + svaj] to embrace DN II 266; Jāt V 158 (preterit palissaji = ālingi commentary). 204, 215; VI 325.
:: Palissuta [past participle of pari + sru] flowing over Jāt VI 328.
:: Palita (adjective) [cf. Vedic palita; Greek πελιτνός, πελιός black-grey; Lithuanian pilkas grey; as fealu = Old High German falo, English fallow, German fahl; also Skt. pāṇḍu whitish; Pāḷi paṇḍu, pāṭala pink] grey, in compound °kesa with grey (i.e. white) hair MN I 88 (feminine °kesī); AN I 138; Jāt I 59, 79; absolute only at Jāt VI 524. The spelling phalita also occurs (e.g. Peta Vatthu Commentary 153). — derived pālicca.
:: Palitta [past participle of palippati] smeared Theri 467 (= upalitta Therīgāthā Commentary 284).
:: Paliveṭhana (adjective neuter) [from pari + veṣṭ] wrapping, surrounding, encircling, encumbrance Jāt IV 436; Puggalapaññatti 34; Vism 353 (°camma); as 366.
:: Paliveṭheti [pari + veṣṭ] to wrap up, cover, entwine, encircle MN I 134; Jāt I 192; II 95; Dhp I 269; as 366. — passive paliveṭhīyati Miln 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); Jāt IV 436; VI 89. cf. sam°.
:: Pallala (neuter) [cf. Classical Skt. palvala = Latin palus; Old High German felawa; German felber willow; Lithuanian pelkè moor; BHS also palvala, e.g. Divyāvadāna 56] 1. marshy ground MN I 117; SN III 108f. 2. A small pond or lake Vinaya I 230 = DN II 89; Jāt II 129; V 346.
:: Pallaṅka [pary + aṅka, cf. Classical Skt. palyaṅka and Māgadhī paliyaṅka] 1. sitting cross-legged, in instrumental pallaṅkena upon the hams SN I 124, 144; and in phrase pallaṅkaṁ ābhujati "to bend (the legs) in crosswise" DN I 71; MN I 56; AN III 320; Jāt I 17, 71; Paṭisambhidāmagga I 176; Puggalapaññatti 68; Miln 289; Dhp II 201. — This phrase is explained at Vism 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 DB I 12); DN I 7; SN I 95; Jāt I 268; IV 396; V 161; Vimāna Vatthu 311; Peta Vatthu II 127; III 32; Dhp I 19; Peta Vatthu Commentary 189, 219.
:: Pallati and Pallate, is guarded or kept, contracted (poetical) form of pālayate (so commentary) Jāt 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 Jāt 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); Vism 79 (dussa°).
:: Pallatthita [doubtful, perhaps we should read paliyattha, see Kern, Toevoegselen sub voce] perverse Jāt V 79.
:: Pallava (neuter) [cf. Classical Skt. pallaka] a sprout Jāt I 250; II 161. See also phallava.
:: Pallavita (adjective) [from pallava] having sprouts, burgeoning, budding Miln 151; Vimāna Vatthu 288 (sa° full of sprouts).
:: Pallāsa see vi°.
:: Palloma [a contraction of pannaloma, see JPTS 1889, 206] security, confidence DN I 96; MN 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 Jāt I 196, 210; II 183; Miln 286.
:: Palobheti [causative of pa + lubh] to desire, to be greedy Snp 703; Jāt I 79, 157, 298; VI 215; Paramatthajotikā II 492; Dhp 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; MN I 435 = Miln 418 (in formula aniccato dukkhato rogato etc., with frequent varia lectio paralokato; cf. AN IV 423; Cullaniddesa §214; Paṭisambhidāmagga II 238); SN III 167 (the same) IV 53; V 163.
:: Palokin (adjective) [from paloka] destined for decay or destruction SN IV 205 = Snp 739 (accusative palokinaṁ = jarā-maraṇehi palujjana-dhamma Paramatthajotikā II 506); Theri 101 (accusative plural palokine, see Geiger, Pāḷi Grammar §95.2).
:: Paluddha [past participle of pa + lubh] seduced, enticed SN IV 307 (where the same passage MN I 511 reads paladdha); Jāt I 158; VI 255, 262. See also palobheti and palobhita.
:: Palugga [past participle of palujjati, Skt. prarugṇa] broken up, crushed, crumbled Buddhavaṁsa II 24; Miln 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; DN II 181; MN I 488; SN II 218; III 137; IV 52 = Cullaniddesa §550 (in exegesis of "loka"); Miln 8; Vism 416, — past participle palugga (q.v.). cf. BHS pralujyati Mahāvastu II 370.
:: Palumpati [pa + lup] to rob, plunder, deprive of AN I 48.
:: Pamadā (feminine) [Classical Skt. pramadā, from pra + mad, cf. pamāda] a young (wanton) woman, a woman Snp 156, 157 (gloss for pamāda cf. Paramatthajotikā II 203); Jāt III 442 (marapamadānaṁ issaro; varia lectio samuddā), 530 (varia lectio pamuda, pamoda).
:: Pamaddana (adjective neuter) [from pamaddati] crushing, defeating, overcoming DN I 89 (°parasena°); Snp page 106 (the same = maddituṁ samattho Paramatthajotikā II 450); Snp 561 (Mārasena°); Sumaṅgalavilāsinī I 250.
:: Pamaddati [pa + mṛd] to crush down, destroy, overcome, defeat; past participle pamaddita Jāt VI 189 (mālutena p. corresponding with vāta-pahaṭa).
:: Pamaddin (adjective) [from pa + mṛd] crushing, able to crush, powerful, mighty Jāt 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 Dhp I 228 (°bhāva = pamāda).
:: Pamajjati1 [pa + mad] 1. to become intoxicated SN I 73. 2. to be careless, slothful, negligent; to neglect, waste one's time SN IV 125, 133; Snp 676, 925, 933; cf. Mahāniddesa 376 and Cullaniddesa §70; Dhp 168, 172, 259; Jāt 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 MN I 46; AN III 87; IV 139. Other noteworthy forms are preterit or precative (mā) pamādo SN IV 263; Thera 119; Dhp 371 (see Geiger Pāḷi Grmmar §161 I b), and conditional or preterit pamādassaṁ MN III 179; AN 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); MN 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 MN I 108 and AN 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 DN III 190; SN I 61 = 204; AN I 11, 139; IV 319; V 146; Snp 57, 70, 329f., 399, 1121; Dhp 19, 21, 29, 292, 309 (= sati-vossaggena samannāgata Dhp III 482), 371; Cullaniddesa §404; Peta Vatthu Commentary 276 (quotation °ṁ ativattati). appamatta diligent, careful, eager, mindful SN I 4, 140, 157; AN V 148; Thera 1245; Peta Vatthu IV 138; Peta Vatthu Commentary 66 (dānaṁ detha etc.), 219, 278. See also appamatta2.
-cārin acting carelessly Dhp 334 (= sati-vossagga-lakkhaṇena pamādena p.-c. Dhp IV 43); -bandhu friend of the careless (epithet of Māra) SN I 123, 128; Snp 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 DN I 6 (jūta°, see Sumaṅgalavilāsinī I 85); III 42f., 236; MN I 151; SN I 18, 20, 25, 146, 216; II 43, 193; IV 78, 263; V 170, 397; AN I 212 (surāmerayamajja°) = SN II 69; AN I 16f.; II 40; III 6, 421, 449; IV 195, 294, 350; V 310, 361; Snp 156, 157 (gloss pamadā, cf. Paramatthajotikā II 203), 334, 942, 1033; Dhp 21, 30f., 167 (= satiossagga-lakkhaṇa p. Dhp III 163), 241, 371; Thera 1245 = SN I 193; Iti 86; Mahāniddesa 423 = Cullaniddesa §405; Paṭisambhidāmagga II 8f., 169f., 197; Puggalapaññatti 11, 12; Nettipakaraṇa 13, 41; Miln 289 (māna atimāna mada + p.); Paramatthajotikā II 339 (= sati-vippavāsa); Dhp I 228; Peta Vatthu Commentary 16 (pamādena out of carelessness); Saddhammopāyana 600. — appamāda earnestness, vigilance, zeal DN III 236; SN I 158; II 29; Dhp 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 AN I 139.
:: Pamādin (adjective) [from pamāda] infatuating, exciting, in phrase citta° Theri 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 SN II 235; AN I 88; III 52, 356f.; V 140f.; Miln 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 SN I 151; AN 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 Snp 1076); Dhp I 38. 4. limit Peta Vatthu Commentary 123, 130 (dhanassa). 5. (Applied meaning) standard, definition, description, dimension SN IV 158 ≈Snp1076 (perhaps ("age"). pamāṇaṁ karoti set an example Dhp 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") AN II 71 = Puggalapaññatti 53; Cullaniddesa §406. — appamāṇa without a measure, unlimited, immeasurable, incomparable DN I 31; II 12 (+ uḷāra); MN III 145 (ceto-vimutti); AN I 183, 192; II 73; III 52; V 299f., 344f.; Snp 507; Peta Vatthu Commentary 110 (= atula). See also appamāṇa.
-kata taken as standard, set as example, being the measure, in phrase p.-kataṁ kammaṁ DN I 251; SN IV 322.
:: Pamāṇavant (adjective/noun) [from pamāṇa] having a measure, finite; or: to be described, able to be defined Vinaya II 110; AN II 73.
:: Pamāṇika (adjective/noun) [from pamāṇa] 1. forming or taking a measure or standard, measuring by (—°) Dhp III 113 (rūpa° etc., see AN II 71); (noun) one who measures, a critic, judge AN 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 Dhp III 172.
:: Pamāya1 [gerund of pamināti i.e. pa + mā] having measured, measuring Snp 894 (sayaṁ p. = paminitvā Mahāniddesa 303); Jāt III 114.
:: Pamāya2 [gerund of pamināti i.e. pa + mṛ, Skt. pramārya of pramṛṇāti] crushing, destroying Snp 209 (bījaṁ; = hiṁsitva vadhitvā Paramatthajotikā II 257). See on this passage Morris, JPTS 1885, 45.
:: Pamāyin (adjective) [from pa + mā] measuring, estimating, defining SN I 148 (appameyyaṁ p. "who to th'illimitable limit lays" translation; corresponds with paminanto).
:: Pameyya (—°) (adjective) [gerund of pamināti, like Epic Skt. prameya] to be measured, measurable, only in the following compound appameyya not to be measured, illimitable, unfathomable SN I 148; V 400; MN III 71, 127; AN 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 AN I 266; Puggalapaññatti 35; opposite suppameyya ibid.
:: Pamha (neuter) [the syncope form of pakhuma = Skt. pakṣman used in poetry and always explained in commentary by pakhuma] eye-lash, usually in compound aḷāra° having thick eyelashes, e.g. At Jāt V 215; Vimāna Vatthu 357; 6411; Peta Vatthu III 35; asāyata° at Theri 383.
:: Pamhayati [pa + smi, Skt. prasmayate] to laugh; causative pamhāpeti to make somebody laugh Jāt V 297 (= pariha seti commentary), where it is synonymous with the preceding umhāpeti.
:: Pamilāta [past participle of pa + mlā] faded, withered, languished Miln 303.
:: Pamināti [pa + mināti to mā with present formation from mi, after Skt. minoti; see also anumināti] to measure, estimate, define AN III 349, 351; V 140, 143; Saddhammopāyana 537. — present participle paminanto SN I 148; infinitive paminituṁ Vimāna Vatthu 154; gerund paminitvā Mahāniddesa 303, and pamāya (q.v.); gerundive paminitabba Vimāna Vatthu 278; preterit 3rd singular pāmesi Jāt V 299, 3rd plural pamiṁsu AN II 71; Thera 469 (pāmiṁsu).
:: Pamocana (adjective/noun) [from pa + muc] loosening, setting free; deliverance, emancipation SN I 172 = Snp 78; AN II 24, 37, 49f.; Snp 166 (maccupāsā, ablative = from), 1064 (pamocanāya dative = pamocetuṁ Cullaniddesa II); Iti 104 (Nibbānaṁ sabbagantha°ṁ). At Dhp 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 SN I 182; AN III 34 (so read for ca modati); Dhp 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 Skt. pramoha] bewilderment, infatuation, fascination Snp 841 (varia lectio Mahāniddesa sammoha); Mahāniddesa 193 (+ sammoha andhakāra); Jāt VI 358; Jāt VI 358; Puggalapaññatti 21; Dhammasaṅgani 390, 1061.
:: Pamohana [from pa + muh] deceiving, deception, delusion Dhp 274 (Text reads pamocana; Dhp III 403 explains by vañcana).
:: Pamokkha [from pa + muc, see pamuñcati] 1. discharging, launching, letting loose, gushing out; in phrases itivāda° pouring out gossip MN I 133; SN V 73; AN II 26; Sumaṅgalavilāsinī I 21; and caravāda° the same SN III 12; V 419. 2. release, deliverance SN I 2; Peta Vatthu Commentary 103 (pamutti + p.); ablative pamokkhā for the release of, i.e. instead of (genitive) Jāt V 30 (pituno p. = pamokkha-hetu commentary).
:: Pampaka [etym? cf. Skt. 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) Jāt 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 SN I 187 (varia lectio; Text samucchita) = Thera 1219; Jāt III 441.
:: Pamudita (and Pamodita) [past participle of pamodati] greatly delighted, very pleased MN I 37; SN I 64; AN III 21f.; Snp 512; Jāt III 55; Sumaṅgalavilāsinī I 217, Therīgāthā Commentary 71; Peta Vatthu Commentary 77, 132. — spelled pamodita at Snp 681, Jāt I 75; V 45 (āmodita + p.).
:: Pamukha1 (adjective) [pa + mukha, cf. late Skt. pramukha] literally "in front of the face," fore-part, first, foremost, chief, prominent SN I 234, 235; Snp 791 (varia lectio and Mahāniddesa 92 for pamuñca); Jāt V 5, 169. locative pamukhe as adverb or preposition "before" SN I 227 (asurindassa p.; varia lectio sammukhe); Vism 120. As —° having as chief, headed by, with [so-and-so] at the head DN II 97; SN I 79 (Pasenadi° rājāno); Peta Vatthu Commentary 74 (setacchatta° rājakakudhabhaṇḍa); frequent in phrase Buddha° bhikkhu-saṅgha, e.g. Vinaya I 213; Snp 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 Jāt 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 SN I 193 = Thera 1242 (bandhana°). — adjective dup° difficult to be freed SN I 77;Snp773; Dhp 346; Jāt II 140.
:: Pamuñcati [pa + muñcati of muc] 1. to let loose, give out, emit Snp 973 (vācaṁ; = sampamuñcati Mahāniddesa 504); Jāt I 216 (aggiṁ). 2. to shake off, give up, shed Dhp 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. DB II 33) Vinaya I 7 = DN II 39 = SN I 138 (commentary vissajjati, as quoted Kindred Sayings page 174). 3. to deliver, free Snp 1063 (kathan kathāhi = mocehi uddhara etc. Cullaniddesa §407 a), 1146 (pamuñcassu = okappehi etc. Cullaniddesa §407 b). — passive pamuccati to be delivered or freed SN I 24, 173; Snp 80, 170f. (dukkhā); Dhp 189 (sabba-dukkhā), 276 (future pamokkhati), 291 (dukkhā), 361, — past participle pamutta (q.v.). — causative pamoceti to remove, liberate, deliver, set free SN I 143, 154, 210; Theri 157 (dukkhā); Cariyāpiṭaka II 7, 5; III 103f. causative II pamuñcāpeti to cause to get loose Sumaṅgalavilāsinī I 138.
:: Pamussati [pa + mṛṣ, Skt. mṛṣyati = Pāḷi mussati] to forget Jāt III 132, 264 (pamajjati + p.); IV 147, 251. — pamuṭṭha (q.v.).
:: Pamutta [past participle of pamuñcati] 1. let loose, hurled Jāt VI 360 (papātasmiṁ). 2. liberated, set free SN I 154; Snp 465, 524f.
:: Pamutti (feminine) [from pa + muc] setting free, release SN I 209; Theri 248; Jāt IV 478; Nettipakaraṇa 131 (= SN 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°); Jāt III 511 (Text spells pamm°); IV 307 (the same); Miln 77. cf. parimuṭṭha.
:: Pamuyhati [pa + muyhati of muh] to become bewildered or infatuated Jāt VI 73, — past participle pamūḷha (q.v.).
:: Pamūḷha [past participle of pamuyhati] bewildered, infatuated Snp 774; Mahāniddesa 36 (= sammūḷha), 193 (+ sammūḷha).
:: Paṁsu [cf. Vedic pāṁsu] dust, dirt, soil SN V 459; AN I 253; Peta Vatthu II 37. — paṁsvāgārakā playmates SN III 190; saha-paṁsukīḷitā the same (literally playing together with mud, making mud pies) AN II 186; Jāt I 364; Peta Vatthu Commentary 30. cf. BHS sahapāṁśukrīḍita Mahāvastu III 450.
-kūlarags from a dust heap (cf. Vinaya Texts II 156) Vinaya I 58; MN I 78; SN II 202; AN I 240, 295; II 206; IV 230; Iti 102 = AN II 26; Dhp 395; past participle 69; Peta Vatthu Commentary 141, 144. a quasi definition of p.-k. is to be found at Vism 60; -kūlika one who wears clothes made of rags taken from a dust heap MN I 30; SN II 187; AN III 187, 219, 371f.; Vinaya III 15; IV 360; Udāna 42; past participle 55; Dhp IV 157; °atta (neuter abstract) the habit of wearing rags MN I 214; III 41; AN I 38; III 108; -guṇṭhita (vv.ll. °kuṇḍita, °kuṇṭhita) covered with dust or dirt SN I 197; Jāt VI 559; Peta Vatthu II 35. -pisācaka a mud sprite (some sort of demon) Jāt III 147; IV 380; Dhp II 26; -muṭṭhi a handful of soil Jāt VI 405; -vappa sowing on light soil (opposite kalalavappa sowing on heavy soil or mud) Paramatthajotikā II 137.
:: Paṁsuka (adjective) [Epic Skt. pāṁśuka; Vedic pāṁsura] dusty; (masculine) a dusty robe Paramatthajotikā I 171 (varia lectio paṁsukūla).
:: Pana ￼ (indeclinable) [doublet of Skt. 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 Jāt I 222; II 159; Vimāna Vatthu 79 (correlation with tāva). ca pana "but" Jāt I 152; atha ca pana "and yet" DN I 139; Jāt I 279; na kho pana "certainly not" Jāt I 151; vā pana "or else" Vinaya I 83; Dhp 42; Snp 376, 829. 2. (in questions) then, now Jāt 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 DN I 139 (siyā kho p. be it now that ...); Snp 23, 393, 396, 670; Jāt 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 Theri 390.
:: Panasa [cf. late Skt. panasa, Latin penus stores, Lithuanian p~enas fodder, perhaps Gothic fenea] the Jackfruit or bread-fruit tree (Artocarpus integrifolia) and its fruit Jāt I 450; II 160; V 205, 465; Vimāna Vatthu 4413; Paramatthajotikā I 49, 50, 58 (°phala, where Vism 258 reads panasa-taca); Paramatthajotikā II 475; Vimāna Vatthu 147.
:: Panassati [pa + nassati, cf. also BHS praṇāśa Divyāvadāna 626] to be lost, to disappear, to go to ruin, to cease to be MN I 177; SN II 272 (read panassissati with varia lectio); Jāt V 401; VI 239; Thera 143.
:: Panāda [pa + nāda] shouting out, shrieks of joy Jāt VI 282.
:: Panādeti [causative of pa + nad] to shout out, to utter a sound Thera 310.
:: Panāḷikā (feminine) [from panāḷī] a pipe, tube, channel, water course Sumaṅgalavilāsinī I 244.
:: Panāḷī (feminine) [pa + nāḷī] a tube, pipe AN IV 171 (udapāna°).
:: Panigghosa in compound appanigghosa is wrongly registered as such in A Index (for AN 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 Thera 429 (°inda chief of snake-demons); Jāt V 166; Miln 23; -gandha with gone down (i.e. deteriorated) smell, ill-smelling, or having lost its smell Jāt 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. BHS prapātito māna-dhvajaḥ Lalitavistara 448 (with derivation from pat instead of pad, cf. papātana) MN I 139f., 386; AN 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 MN I 139; AN III 84; SN I 233; Dhp 402 (= ohitakhandha-bhāra Dhp IV 168); Snp 626, 914 (cf Mahāniddesa 334); Thera 1021; -bhūmi state of one who has fallen Sumaṅgalavilāsinī I 103 (as opposed to jina-bhūmi, one of the eight purisa-bhūmiyo. — cf. DN I 54 and DB 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; MN I 450; Jāt 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 Snp 153 (pannaraso uposatho); pannarase on the fifteenth day SN I 191 = Thera 1234; MN III 20; Snp 502, 1016; feminine locative pannarasāya the same SN 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 Skt. prānta edge, margin, border, pra + anta; also BHS 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" MN I 17, 30; AN I 60; II 137; III 103; V 10, 202; Snp 72 (cf. Cullaniddesa §93), 338, 960 (°amhi sayanāsane), 969 (sayanamhi pante); Dhp 185 (= vivitta Dhp III 238); Udāna 43 (so read for patthañ); Jāt III 524 (°amhi sayanāsane); Vism 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 MN 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 SN I 18 (genitive plural panthānaṁ = kantāramagga commentary; "jungle road" translation); Snp 121 (locative panthasmiṁ); Cullaniddesa §485 B (+ patha in explanation of magga), Miln 157 (see panthaṁ)
-gū a traveller (literal going by road) SN I 212 (varia lectio addhagū, as at the same passage Theri 55); Jāt III 95 (varia lectio); -ghāta highway robbery Jāt I 253; IV 184; -duhana waylaying, robbery; masculine a robber DN I 135 (see Sumaṅgalavilāsinī I 296); Jāt II 281, 388; DN III 68, and Tikapaṭṭhāna 280 (°dūhana); -dūbhin a highwayman Jāt II 327; -dūsaka a robber Miln 20; -devatā a way spirit, a spirit presiding over a road, road-goddess Jāt VI 527; -makkaṭaka a (road) spider Miln 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 Jāt 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 Miln 20.
:: Panti (feminine) [Vedic paṅkti set or row of five, group in general] a row, range, line Vism 392 (tisso sopāna-pantiyo); Dhp III 219 (uddhana°); Therīgāthā Commentary 72 (satta pantiyo); Vimāna Vatthu 198 (amba°).
:: Panudati [pa + nudati] to dispel, repel, remove, push away SN I, 167f., 173; Dhp 383; Snp 81, 928 (potential panudeyya or metri causā panūdeyya, pajaheyya etc. Mahāniddesa 385); Jāt VI 491 (I. plural panudāmase). — gerund panuditvā Paramatthajotikā II 591, and panujja Snp 359, 535, 1055 (explained at Cullaniddesa §395 as imperative present = pajaha, cf. Paramatthajotikā II 591 = panudehi); Jāt III 14; V 198 (= pātetvā commentary). — Future panudahissati Thera 27, 233. — passive panujjati, present participle panujjamāna in phrase "api panujjamānena pi" even if repulsed MN I 108, cf. AN 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 Snp 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 AN II 29; V 31; Snp 469 (°kodha); Jāt 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) DN III 269, 270; AN II 41; V 29f.
:: Panūdana (neuter) [from panudati] removal, dispelling, rejection Snp 252 (sabba-dukkha-panūdana Paramatthajotikā II 293 should be read as sabba-dukkha-apanūdana, as at Vinaya II 148 = Jāt I 94), 1106 (= pahānaṁ etc. Cullaniddesa §396).
:: Paṇa [in this meaning unknown in Skt. only in one faulty varia lectio as "house"; see Sanskrit-Wörterbuch sub voce paṇa. Usual meaning "wager"] a shop Jāt 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. Skt. paṇati] to sell, barter, bargain, risk, bet Jāt V 24 (= voharati attānaṁ vikkiṇati commentary). — See also paṇitaka and paṇiya.
:: Paṇava [cf. Epic Skt. paṇava, dialectic; according to Sanskrit-Wörterbuch a corruption of praṇava] a small drum or cymbal DN I 79; SN II 128; IV 344; AN II 117, 241; Jāt III 59 (of an executioner; Peta Vatthu Commentary 4 in the same passage has paṭaha); Thera 467; Buddhavaṁsa I 32; Vimāna Vatthu 8110; Dhammasaṅgani 621 (°sadda); Dhp I 18.
:: Paṇaya [Classical Skt. praṇaya, fr pra + nī] affection Jāt VI 102.
:: Paṇāma [from pa + nam, see paṇamati] bending, salutation, obeisance (cf. paṇāmeti 1) Theri 407 (°ṁ karoti) Vimāna Vatthu 321 (°ṁ karoti = añjaliṁ karoti). — as paṇāmana neuter at Jāt 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; DN I 118; Snp 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; SN I 7; Thera 511, 557; Jāt V 314; Miln 187 (parisaṁ); passive paṇāmīyati (ibid) — past participle paṇāmita (q.v.).
:: Paṇāmita [past participle of paṇāmeti] 1. (= paṇāmeti 1) raised, bent or stretched out Snp 352 (añjalī sup°). 2. (= paṇāmeti 3) dismissed, given leave Vinaya I 54; MN I 457 (bhikkhu-saṅgho); Miln 209 (the same), 187.
:: Paṇḍa see bhaṇḍati.
:: Paṇḍaka [cp late (dialect) Skt. paṇḍa and paṇḍaka; for etymology see Walde, Latin Wörterbuch under pello] a eunuch, weakling Vinaya I 86, 135, 168, 320; IV 20, 269; AN 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 Jāt 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; Miln 226; Dhp IV 8; Vimāna Vatthu 40; Peta Vatthu Commentary 56 (= seta); Saddhammopāyana 430.
:: Paṇḍicca (neuter) [from paṇḍita] erudition, cleverness, skill, wisdom Jāt I 383; Paṭisambhidāmagga II 185; Puggalapaññatti 25; Dhammasaṅgani 16 (= paṇḍitassa bhāvo as 147), 292, 555. As pandicciya Jāt VI 4.
:: Paṇḍita ￼ (adjective) [cf. Vedic paṇḍita] wise, clever, skilled, circumspect, intelligent Vinaya II 190 (+ buddhimanto); DN I 12 (°vedaniya comprehensible only by the wise), 120 (opposite duppañña); III 192; MN I 342; III 61, 163, 178; SN IV 375 (+ viyatta medhāvin); V 151 (+ vyatta kusala); AN I 59, 68, 84, 101f., 162 (paṇḍitā Nibbānaṁ adhigacchanti); II 3f., 118, 178, 228; III 48 = Iti 16; Snp 115, 254, 335, 523, 721, 820, 1007, 1125 (epithet of Jatukaṇṇī); Iti 86; Dhp 22, 28, 63 (°mānin), 79, 88, 157, 186, 238, 289; Jāt III 52 (sasa°); Mahāniddesa 124; Peta Vatthu IV 332 (opposite bāla; = sappañña Peta Vatthu Commentary 254); Dhammasaṅgani 1302; Miln 3, 22; Sumaṅgalavilāsinī I 117; Dhp IV 111; Vimāna Vatthu 257; Peta Vatthu Commentary 39, 41, 60 (= pañña), 93, 99.
:: Paṇḍitaka (adjective) [paṇḍita + ka] a pedant DN 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 Theri 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 SN I 64 (= ratta-kambala commentary); AN I 181; Snp 689 (= ratta Paramatthajotikā II 487); also a kind of orna mental stone, Sakka's throne (p.-k.-silā) is made of it Jāt 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); Dhp I 17 (°silāsana); -palāsa a withered leaf Vinaya I 96 = III 47; IV 217; Dhp 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); Jāt I 431; II 102; Dhp I 25; -rogin suffering from jaundice Jāt 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 AN II 33); -sutta orange-coloured string DN I 76.
:: Paṇḍuka (°roga) perhaps to be read with varia lectio at MN 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 DN II 339 = Miln 110; MN II 88; Dhp 310; Jāt II 207; III 441; IV 192; Miln 29; Dhp 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); Jāt II 240; V 145; Saddhammopāyana 147, 153. See paṇhikā.
:: Paṇhikā (feminine) [from paṇhi] the heel Jāt I 491; Paramatthajotikā I 49 (°aṭṭhi); Vism 253 (the same); Peta Vatthu Commentary 185.
:: Paṇhin (adjective) [from paṇhi] having heels DN 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 SN V 156 (atthāya cittaṁ paṇidahiṁ). Gerund paṇidhāya SN I 42 = Snp 660 (vācaṁ manañ ca pāpakaṁ); SN I 170 (ujuṁ kāyaṁ p.); AN 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" MN I 74 (aṅgārā-kāsuṁ), — past participle paṇihita (q.v.).
:: Paṇidhāna (neuter) [from paṇidahati;cf. philosophical literature and BHS praṇidhāna] aspiration, longing, prayer Vimāna Vatthu 270; Saddhammopāyana 344.
:: Paṇidhi (feminine) [from paṇidahati; cf. BHS praṇidhi Divyāvadāna 102, 134, in same meaning. The usual Skt. meaning is "spy"] aspiration, request, prayer, resolve DN III 29, 276; SN II 99, 154; III 256 (ceto°); IV 303; AN II 32; IV 239f. (ceto°); V 212f.; Snp 801; Vimāna Vatthu 4712; Mahāniddesa 109; Dhammasaṅgani 1059, 1126; Paramatthajotikā II 132 (= paṇidhāna); Dhp II 172; as 222 (rāga-dosa-moha°).
-kamma (in deva cult) payment of a vow DN I 12, cf. Sumaṅgalavilāsinī I 97 (which Kern, however, Toevoegselen sub voce, interprets as "application of an enema," comparing Skt. pranidheya to be injected as a clyster.
:: Paṇihita [past participle of paṇidahati] applied, directed, intent, bent on, well directed, controlled SN IV 309 (dup°); AN I 8; V 87; Dhp 43; (sammā °ṁ cittaṁ); Snp 154 (su° mano = suṭṭhu ṭha pito acalo Paramatthajotikā II 200); Paṭisambhidāmagga II 41 (vimokkha); Miln 204, 333; 413. — appaṇihita in connection with samādhi and vimokkha seems to mean "free from all longings," see Vinaya III 93 = IV 25; SN IV 295, 309, 360; Paṭisambhidāmagga II 43f., 100; Miln 337. [BD} Rhys Davids, Horner, Bhk. Thanissaro in DN22/MN10:'disposed'
:: Paṇipatati [pa + ni + pat] to fall down before Thera 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 Jāt VI 192 (so read for paṇīta°).
:: Paṇiya (adjective) [gerund formation from paṇ, see paṇati and cf. BHS paṇya in tara-paṇya fare Avadāna-śataka I 148] to be sold or bought, vendible, neuter article of trade, ware AN II 199; Vimāna Vatthu 847 (= bhaṇḍa Vimāna Vatthu 337); Jāt 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 (DN III 215; AN III 349; V 140; Vism 11), lūkha (SN II 153; Vimāna Vatthu 64). — DN I 12 (dhammā gambhīrā ... paṇītā ...), 109 (khādaniya); II 127 (the same) III 215 (with hīna and majjhima-dhātu); SN I 136 (dhammo gambhīro etc.); II 153 (dhātu), 154 (paṇidhi); III 47; IV 360; V 66 (dhammā), 226 (etaṁ padaṁ), 266 (sattā); AN I 284; II 171, 190; IV 10, 332, 423; V 8, 36 and passim; Snp 240, 389; Iti 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); Dhp II 154 (bhojana). cf. paṇītatara, often combined with abhikkantatara, e.g. DN I 62, 74, 216; SN I 80; AN I 119, 171; V 37, 140, 203f.
:: Paṇītaka [perhaps = Skt. 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 Jāt VI 192. See paṇitaka.
:: Paṇṇa (neuter) [Vedic parṇa cf. as 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) AN I 183 (tiṇa + p.) Snp 811 (p. vuccati paduma-pattaṁ Mahāniddesa 135): Jāt 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 Jāt I 98. 2. a leaf for writing upon, written leaf, letter; donation, bequest (see below paṇṇākāra) Jāt I 409 (cf. paṭipaṇṇa); II 104; IV 151 (ucchaṅgato p. °ṁ niḥrati); Dhp I 180; Peta Vatthu Commentary 20 (likhā° written message). Paṇṇaṁ āropeti to send a letter Jāt I 227; pahiṇati the same Jāt IV 145; V 458; peseti the same Jāt I 178; IV 169. Paṇṇaṁ likhati to write a letter Jāt II 174; VI 369 (paṇṇe wrote on a leaf), 385 iṇa° a promissory note Jāt 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 Jāt I 377; II 166; III 10; IV 316; 368; VI 68, 390; Paramatthajotikā II 78; Dhp I 184, 326, 392, 339; II 80; III 292 (dasavidha dibba°, viz. āyu etc.: see ṭhāna); IV 11; -kuṭi a hut of leaves DN III 94; SN I 226; Jāt II 44; Peta Vatthu III 220; Sumaṅgalavilāsinī I 318; -chatta a fan of leaves Jāt II 277; -chattaka a leaf-awning SN I 90, 92; -dhāra a holder made of leaves Jāt V 205; -pacchi leaf-basket, ab. for greens Jāt 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) Jāt I 153; -santhāra a spreading leaf, leaf cover, adjective spread with leaves AN I 136; Jāt VI 24; -sālā a hut of leaves, a hermitage Jāt 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 Jāt 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 Jāt 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"); SN V 122; AN III 187, 232, 235; Jāt IV 71 (sevāla°); Miln 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, Miln 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) Dhp 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 Jāt I 411; II 180; III 21 (°dhītā); Miln 331.
:: Paṇṇikā (feminine) [to paṇṇaka; cf. Skt. 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); Jāt I 445 (paṇṇikāya saññaṁ adāsi is faulty; reading should be saṇṇikāya "with the goad," of saṇ(ṇ)ikā = Skt. sṛṇi elephant-driver's hook).
:: Paṇudati , Paṇunna see panudati etc.
:: Paṅga [?] only in compound paṅgacīra (neuter) at DN I 6 "blowing through toy pipes made of leaves" (DB 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 Jāt VI 12; Vism 280.
:: Paṅka [cf. Epic Skt. 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. BHS paṅka, e.g. Jātakamala 215 paṅka-nimagna] mud, mire; defilement, impurity SN I 35, 60; III 118; AN III 311; IV 289; Snp 970 (°danta rajassira with dirt between their teeth and dust on their heads, from travelling); III 236 (the same); IV 362 (the same); Snp 535, 845, 945, 1145 (Cullaniddesa II §374: kāma-paṅko kāma-kaddamo etc.); Dhp 141, 327; Mahāniddesa 203; Peta Vatthu III 33; IV 32; Miln 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 Jāt 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 Jāt III 504; °yojan-ubbedho gajavaro Vimāna Vatthu 33; °bhūmako pāsādo Jāt 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 Jāt V 230; p. amaccā Jāt V 231; p. hatthino Dhp 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 = AN I 144; Snp 402) Vimāna Vatthu 67 (°kahāpaṇa-sahassāni dāpesi), and paṇṇarasa (also as feminine ī of the 15th or full-moon day Peta Vatthu III 31; Dhp I 198; III 92; IV 202; Vimāna Vatthu 314; Paramatthajotikā II 78) Snp 153 (pannaraso uposatho); Vimāna Vatthu 642 (paṇṇarase va cando; explained as paṇṇarasiyaṁ Vimāna Vatthu 276); Dhp 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 Dhp I 17 (next in sequence to paṇṇāsa-yojana); Jāt 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.; Miln 289 (citta-dubbalī-karaṇā dhammā); paṇṇa-vīsati, e.g. Jāt IV 352 (nāriyo); Theri 67, and paṇṇuvīsaṁ (only at Jāt III 138). Similarly to fifteen and twenty-five the number forty-five (pañca-cattāḷīsa) is favoured in giving distances with °yojana, e.g. At Jāt I 147, 348; Dhp I 367. — Application: of twenty-five: (1) time: years Jāt III 138; Dhp I 4; (2) space: miles high and wide Dhp 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. — AN No. Fifty (paññāsa; the by-form paṇṇāsa only at Dhp 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) Jāt I 359 (yojanāni); Dhp III 207 (°hattho ubbedhena rukkho); Vism 417 (paripuṇṇa °yojana suriyamaṇḍala); Dhp 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) Jāt III 220 (corā); V 161 (pallaṅkā), 421 (dijakaññāyo); Snp page 87; Paramatthajotikā II 57 (bhikkhū). Note: fifty-five (pañcapaññāsa) is used instead of fifty in time expressions (years), e.g. At Dhp I 125; II 57; Peta Vatthu Commentary 99, 142; also in groups: Dhp 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; Jāt I 204 (°yojana-satikā); Vism 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. DN I 1; Vinaya II 199; Jāt I 116, 227; Dhp II 109, 153; III 262, 295; IV 184, 186; sāvakas Jāt I 95; upāsakas Jāt II 95; Peta Vatthu Commentary 151; pacceka Buddhas Dhp IV 201; Peta Vatthu Commentary 76; vighāsadā Jāt II 95; Dhp II 154; sons Peta Vatthu Commentary 75; thieves Dhp 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 AN IV 41; monkeys Jāt 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 Snp 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. Jāt I 101; Dhp II 79; Peta Vatthu Commentary 100, 112; chariots Vimāna Vatthu 78; ploughs Snp page 13. cf. SN I 148 (vyagghī-nisā); Vinaya II 285 (ūna-pañcasatāni); Jāt II 93 (accharā); V 75 (vāṇijā); Dhp I 89 (suvaṇṇasivikā), 352 (rāja-satāni); IV 182 (jāti°) Paramatthajotikā I 176 (paritta-dīpā). Also BHS 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 Dhp 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 (SN I 99; AN V 16) refers to the five nīvaraṇāni: see explained at Vism 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) Jāt V 502; Paramatthajotikā II 267, 271, 293, 328, 436; Vimāna Vatthu 6; Dhp I 197; IV 178, etc. °bandhana either five ways of binding or pinioning or five fold bondage Jāt IV 3 (as "ure pañcaṅgika-bandhanaṁ" cf. kaṇṭhe pañcamehi bandhanehi bandhitvā SN 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. MN III 182; AN I 141; Kathāvatthu 597; Paramatthajotikā II 479. °balāni five forces: saddhā° viriya° sati° samādhi° paññā° DN II 120; MN II 12; SN III 96; AN 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 Dhp III 443; to kusumāni Sumaṅgalavilāsinī I 140; Dhp 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) Dhp 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: Snp 660 (abbudāni), 677 (na hutāni koṭiyo pañca); Theri 503 (°kaṭuka = pañca kāmaguṇa-rasa Therīgāthā Commentary 291); Dhp II 25 (°mahānidhi); Paramatthajotikā II 39 (°pakāra-gomaṇḍala-puṇṇabhāva). cf. further: guṇā Miln 249; paṇṇāni Vinaya I 201 (nimba°, kuṭaja°, paṭola°, sulasi°, kappāsika°); Paṇḍu-rāja-puttā Jāt V 426; pabbagaṇṭhiyo Miln 103; pucchā as fifty-five; mahā-pariccāgā Dhp III 441; mahā-vilokanāni Dhp I 84; vatthūni Vinaya II 196f.; vāhanāni (of King Pajjota) Dhp 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 DN III 269; Cullaniddesa §284 C; cf. BHS pañcānga-viprahīna. Especially of the Buddha Divyāvadāna 95, 264 and °sa mannāgata endowed with the five good qualities AN V 15 (of senāsana, explained at Vism 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 SN I 131; Thera 398; Theri 139; Vimāna Vatthu 364; Dhp I 274, 394; °bandhana bond Jāt IV 3; -aṅgula = °aṅgulika Jāt 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); Jāt 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); Dhp 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) Miln 339 (see The Questions of King Milinda II 227), cf. p° sannaddha Jāt III 436, 467; IV 283, 437; V 431; VI 75; sannaddha-p° Jāt IV 160 (of sailors). They seem to be different ones at different passages; -āhaṁ five days Vinaya IV 281; Jāt II 114; -cūḷaka with five topknots Jāt V 250 (of a boy); -nakha with five claws, name of a five-toed animal Jāt 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 Skt. 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 Jāt V 424, 427; -mālin of a wild animal Jāt VI 497 (= pancaṅgika-turiya-saddo viya commentary, not clear); -māsakamattaṁ a sum of five māsakas Dhp 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. MN I 170; II 94; SN III 66; Peta Vatthu Commentary 21 (°e ādiṁ katvā); Paramatthajotikā II 351; cf. chabbaggiya; -vidha fivefold Jāt I 204 (°ā abhirakkhā); VI 341 (°paduma), °bandhana: see this; -sādhāraṇa-bhāva fivefold connection Jāt IV 7; -seṭṭha (Bhagavā) "the most excellent in the five" Snp 355 (= pañcannaṁ paṭhamasissānaṁ pañcavaggiyānaṁ seṭṭho, pañcahi vā saddhādīhi indriyehi sīlādīhi vā dhamma-khandhehi ativisiṭṭhehi cakkhūhi ca seṭṭho Paramatthajotikā II 351); -hattha having five hands Jāt V 431.
:: Pañcadhā ￼ (adverb) in five ways, fivefold as 351.
:: Pañcaka (adjective) [from pañca] fivefold, consisting of five Jāt 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 Vism 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 Skt. pañcathaḥ] ordinal number the fifth DN I 88; Snp 84, 99, 101; Vimāna Vatthu 102; Peta Vatthu Commentary 52 (°e māse in the fifth month the Petī has to die); Dhp III 195 (°e sattāhe in the fifth week). — feminine pañcamā Peta Vatthu Commentary 78 (ito °āya jātiyā) and pañcamī Snp 437 (senā); Peta Vatthu Commentary 79 (jāti).
:: Pañcamaka (adjective) = pañcama Jāt I 55.
:: Pañcaso (adverb) by fives.
:: Pañha ￼ [Vedic praśna, for details of etymology see pucchati] mode of asking, inquiry, investigation, question DN I 11 (deva°) MN I 83; III 30; AN I 103, 288; III 81, 191f., 419f.; V 50f.; Snp 512, 957, 1005, 1024, 1148 etc., Mahāniddesa 464; Miln 28, 340; Sumaṅgalavilāsinī I 97. pañhaṁ pucchati to as a question Cullaniddesa under pucchā (q.v.).
-paṭibhāna an answer to a question MN I 83; Miln 28; -vīmaṁsaka one who tests a question Snp 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 DN III 229; AN I 197f.; II 46; Miln 339. [BD]: paṭipucchā: counter-question, questioned in return
:: Pañja [is it to be puñja?] heap, pile AN II 75 (meaning different?); Cariyāpiṭaka I 10, 16.
:: Pañjali (adjective) [pa + añjali. cf. Epic Skt. prāñjali] with outstretched hands, as token of reverence Snp 1031; in compound pañjalī-kata (cf. añjalīkata; añjali + past participle of kṛ) raising one's folded hands Snp 566, 573; Thera 460; Jāt VI 501. cf. BHS prāñjalīkṛta Mahāvastu II 257, 287, 301.
:: Pañjalika (adjective) [from pañjali] holding up the clasped hands as token of respectful salutation SN I 226; Snp 485, 598.
:: Pañjara (masculine and neuter) [cf. Epic Skt. pañjara, which probably belongs to Latin pango, q.v. Walde, Latin Wörterbuch sub voce] a cage, Jāt I 436; II 141; III 305 (sīha°); IV 213; V 232 (sīha), 365; VI 385 (sīha°), 391; Miln 23 (°anta ragata gone into the commentary); 27; Dhp I 164 (nakha°), where meaning is "frame"; Sammohavinodanī 238; + sīha° meaning window.
:: Pañjasa (adjective) [pa + añjasa] in the right order, straight AN 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° DN I 245; SN II 194; IV 332; anoma° Snp 343; appa° SN I 198; Jāt II 166; III 223, 263; avakujja° AN I 130; gambhīra° SN I 190; javana° SN I 63; Cullaniddesa §235; tikkha° DN III 158; AI 45; dup° DN III 252, 282; SN I 78, 191; II 159f.; MN III 25; AN II 187f.; Dhp 111, 140; past participle 13; Dhp II 255; nibbedhika° SN I 63; AN II 178; Cullaniddesa §235; puṭhu° ibid.; bhāvita° SN IV 111; AN V 42f.; bhūri° SN III 143; IV 205; manda° Sammohavinodanī 239; mahā° SN I 63, 121; II 155; AN I 23, 25; II 178f.; Cullaniddesa §235; Paramatthajotikā II 347; sap° SN I 13, 22, 212; IV 210; AN IV 245; Peta Vatthu I 88; 115; Peta Vatthu Commentary 60 (= paṇḍita), 131 (+ buddhimant); suvimutta° AN V 29f.; hāsa° SN I 63, 191; V 376; Cullaniddesa §235. By itself (i.e. not in compound) only at Dhp 208 (= lokiyalokuttara-paññāya sampanna Dhp III 172) and 375 (= paṇḍita Dhp IV 111).
:: Paññatā (feminine) [secondary abstract formation from paññā, in meaning equal to paññāṇa] having sense, wisdom AN III 421 (dup° = foolishness) V 159 (the same); mahā°, puthu°, vipula° AN I 45. See also paññatta2.
:: Paññatta1 [past participle of paññāpeti, cf. BHS prajñapta] pointed out, made known, ordered, designed, appointed, ordained SN II 218; AN I 98, 151; IV 16, 19; V 74f.; Peta Vatthu IV 135; Dhp 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) DN I 109, 125, 148; SN I 212; Dhp 148; Paramatthajotikā II 267; Peta Vatthu Commentary 16, 23, 61.
:: Paññatta2 (neuter) [abstract from paññā] wisdom, sense etc. SN 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. — MN III 68; SN III 71; IV 38 (māra°), 39 (satta°, dukkha°, loka°); AN 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 Jāt II 65 (°vahāra); Miln 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; DN III 237, 252, 265, 282, 287; MN I 292; III 23; SN I 53, 79; II 159f., 207, 279 (daharo ce pi p.); IV 243; V 100, 199, 392, 401; AN II 76, 187, 230; III 2f., 127, 183; IV 85, 217, 271, 357; V 25, 124f.; Snp 174; Cullaniddesa §259; Dhp 84; Jāt I 116; Puggalapaññatti 13; Dhp 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" (DB 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 DN I 62-85) and frequently mentioned elsewhere, cf. DN II 81, 84, 91 (see khandha, citta and sīla). — DN I 26 = 162 (°gatena caranti diṭṭhi-gatāni), 174 (°vāda), 195 (°pāripūrin); II 122 (ariyā); III 101, 158, 164, 183, 230, 237, 242, 284f.; SN I 13 = 165 (sīla, citta, paññā), 17, 34, 55; II 185 (sammā°), 277; V 222 (ariyā); MN I 144 (the same); III 99 (the same), 245 (paramā), 272 (sammā°); AN I 61, 216; II 1 (ariyā); IV 105 (the same); III 106 (sīla, citta, p.), 352 (kosalesu dhammesu); IV 11 (the same); V 123f.; Iti 35, 40 (°uttara), 51 (sīlaṁ samādhi p. ca), 112 (ariyā°); Snp 77, 329, 432, 881, 1036 and passim; Dhp 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 AN II 137; -indriya the faculty of reason (with sati° and samādhi°) DN 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; DN III 229, 279; Iti 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) DN III 219; SN V 467; Iti 52; Mahāniddesa 354; Cullaniddesa §235; -dada giving or bestowing wisdom SN I 33; Snp 177; -dhana the treasure of perfect knowledge (one of the seven treasures, see dhana) DN III 163, 251; AN III 53; Vimāna Vatthu 113; -nirodhika tending to the destruction of reason SN V 97; Iti 82; -paṭilābha acquisition of wisdom SN V 411; AN I 45; Paṭisambhidāmagga II 189; -pāsāda the stronghold of supreme knowledge Dhp 28 (= dibba-cakkhuṁ saṅkhātaṁ °ṁ); -bala the power of reason or insight, one of the five powers DN III 229, 253; MN III 72; AN IV 363; Snp 212; Dhammasaṅgani 16, 20 etc.; Nettipakaraṇa 54, 191; Vimāna Vatthu 7; -bāhulla wealth or plenty of wisdom SN V 411; AN I 45; -bhūmi ground or stage of wisdom; a name given to the paṭicca-samuppāda by Buddhaghosa at Vism xvII, pages 517f. (°niddesa); -ratana the gem of reason or knowledge Dhammasaṅgani 16, 20 etc; -vimutta freed by reason DN II 70; III 105, 254; MN I 35, 477; AN I 61; II 6; IV 452; Snp 847; Mahāniddesa 207; Kathāvatthu 58; Nettipakaraṇa 199; -vimutti emancipation through insight or knowledge (always paired with ceto-vimutti) DN I 156, 167; III 78, 102, 108, 132, 281; Iti 75, 91; Snp 725, 727; Nettipakaraṇa 7, 40, 81, 127; Sumaṅgalavilāsinī I 313; Sammohavinodanī 464; -visuddhi purity of insight DN III 288; -vuddhi increase of knowledge SN V 97, 411; AN I 15, 45; II 245; -sampadā the blessing of higher knowledge (see above) AN I 62; II 66; III 12f., 182f.; IV 284, 322; -sīla conduct and (higher) intelligence Dhp 229 (°samāhita = lokuttarapaññāya c'eva pārisuddhisīlena ca samannāgata Dhp 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 DN I 124 (sīla + p.); SN I 41; AN IV 342; Snp 96, 1136; Sumaṅgalavilāsinī I 171, 290. 2. mark, sign, token Jāt V 195.
:: Paññāṇavant (adjective) [paññāṇa + vant] reasonable, sensible, wise Snp 202, 1090; Jāt 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 MN III 17; SN III 59; declaration as 11.
:: Paññāpemi see Paññāpeti.
:: Paññāpetar [agent noun of paññāpeti] one who imparts knowledge, discloser of truths, discoverer DN II 223.
:: Paññāpeti [causative of pajānāti] 1. to make known, declare, point out, appoint, assign, recognise, define DN I 119 (brāhmaṇā brāhmaṇaṁ), 180, 185, 237; Iti 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 Jāt III 371.
:: Paññāsa see pañca 2.A.
:: Paññāta [past participle of pajānāti] known, renowned Sumaṅgalavilāsinī I 143; ap° unknown, defamed Vinaya IV 231; SN IV 46; AN 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.) SN I 13 (bhāveti), 44 (lokasmiṁ pajjoto), 214 (parisujjhati); II 7f. (uppajjati), 68 (suppaṭividdho); III 6 (the same); V 324 (ajjhupekkhati); AN I 125 (anuggahissati); III 44 (vaḍḍhati); IV 13f. (pariyogāhamāna); V 39 (disvā) Snp 1035 (see Cullaniddesa §380 II); Iti 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 Iti 89; Dhp I 14, 95 (future paññāyissatha you will be well known); II 75; Peta Vatthu Commentary 83 (pālito eva), 166 (dissati + p.); present participle paññāyamāna Dhp I 29; Peta Vatthu Commentary 96 (= perceivable). — preterit paññāyi Peta Vatthu Commentary 172 (paccakkhato).
:: Papa (neuter) [see pibati, pānīya etc. of pā] water Jāt 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 Snp 665 (gloss for papaṭa; explained at Paramatthajotikā II 479 by "mahāNiraya").
:: Papañca [in its Pāḷi meaning uncertain whether identical with Skt. 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 Dhp I 18; II 91 (kathā°). °ṁ karoti to delay, to tarry Jāt IV 145; °ṁ akatvā without delay Jāt I 260; VI 392. — ati° too great a delay Jāt I 64; II 92. 2. illusion, obsession, hindrance to spiritual progress MN I 65; SN I 100; IV 52, 71; AN II 161f.; III 393f.; Snp 530 (= taṇhā-diṭṭhi-mānabheda-p. Paramatthajotikā II 431; and generally in commentaries so resolved, without verbal analysis); Udāna 77 (as feminine papañcā); Thera 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 MN I 65 nippapañca); Dhp 195, 254 (°ābhiratā pajā, nippapañcā Tathāgatā; = taṇhādisu p° esu abhiratā Dhp III 378); Jāt 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 Snp 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 DN II 277 (cf. DB II 312); MN I 109, 112, 271, 383; SN IV 71.
:: Papañceti [denominative from papañca] 1. to have illusions, to imagine, to be obsessed MN I 112; Dhp 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 SN IV 203 ≈ Vibhaṅga 390.
:: Papatana (neuter) [from pa + pat] falling down Snp 576 = Jāt 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; MN I 79, 80; SN I 48 (visame magge), 187 (= Thera 1220 patanti); 100, II 114; V 47; Dhp 336; Jāt 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; Jāt VI 566. See also patati.
:: Papaṭā (papatā) (feminine) [from papāta? cf. papaṭikā] a broken-off piece, splinter, fragment; also proclivity, precipice, pit (?) SN II 227 (papatā ti kho lābha-sakkāra-silokass'etaṁ adhivacanaṁ; cf. SN III 109: sobbho papāto kodhūpāyāsass'etaṁ adhivacanaṁ); Snp 665 (papata = sobbha Paramatthajotikā II 479; Paramatthajotikā II 479; vv.ll. -t-, -d-). See also pappaṭaka.
:: Papaṭikā (feminine) [cf. Skt. prapāṭikā (lexic. and grammatical) young shoot, sprout; and parpharīka (ṛV) one who tears to pieces; also Skt. parpaṭa name of a plant] 1. a splinter, piece, fragment, chip Vinaya II 193 (read tato pap.°); AN IV 70f. (of ayophāla); Jāt V 333 (same as Vinaya passage); Miln 179. 2. the outer dry bark or crust of a tree, falling off in shreads; also shoots, sprouts MN I 78, 192f., 488; AN I 152; III 19f., 44, 200, 360; IV 99, 336; V 4f., 314f.; Jāt 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 DN III 185; SN I 33 = Kathāvatthu 345 (= pānīyadāna-sālā Spk I 88); SN I 100 (read papañ ca vivane); Jāt I 109; Dhp III 349 = Jāt 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. Skt. prapāta, of pra + pat] 1. falling down, a fall Vinaya II 284 (chinna-papātaṁ papatanti); SN V 47. 2. A cliff, precipice, steep rock MN I 11; SN III 109 (sobbho p. kodh'upāyāsass'etaṁ adhivacanaṁ; cf. papaṭā); AN III 389 (sobbho p.); Jāt III 5; 530; V 70; VI 306, 309; Vism 116; Peta Vatthu Commentary 174; Saddhammopāyana 208, 282, 353. — adjective falling off steeply, having an abrupt end Vinaya II 237 = AN IV 198, 200 (samuddo na āyatakena p.).
-taṭa a rocky or steep declivity Dhp I 73.
:: Papātin (adjective) [from papatati] falling or flying forward, flying up Jāt 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) Jāt II 223.
:: Papīyana (neuter) [from pā, gerund pa-pīya] drinkable, to be drunk, drinking Jāt I 109 (udakaṁ papīyana-bhāvena papā ti).
:: Pappaṭaka [etymology uncertain] 1. a broken bit, splinter, small stone (?) (Rhys Davids in DB III 83 "outgrowth") DN III 87 (bhūmi°ṁ paribhuñjati); Vism 418, Nettipakaraṇa 227 (commentary) (°ojaṁ khādāpento). 2. a water plant: see paṇṇaka 2; cp, also papaṭikā 2 and Skt. parpaṭa name of medicinal plant.
:: Papphāsa (neuter) [from sound-root *phu, not corresponding directly to Skt. 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 DN II 293; MN I 185, 421; III 90; Snp 195 = Jāt I 146; Khuddakapāṭha III (cf. Paramatthajotikā I 56); Miln 26.
:: Pappoti [the contracted form of pāpuṇāti, Skt. prāpnoti] to obtain, get, gain, receive, attain DN III 159, 165; Snp 185, 187, 584; Dhp 27; Dhp I 395. — potential 1st plural pappomu Jāt V 57 (= pāpuṇeyyāma commentary). — gerund pappuyya SN I 48; Snp 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; MN I 333 (papph°); Jāt II 153 (pakkhe); III 175 (papoṭh° = sañcuṇṇeti commentary); Miln 368 (papph°); Sumaṅgalavilāsinī I 7; Vism 283 (pph).
:: Papupphaka (adjective) [pa + pupphaka] "with flowers in front," flower-tipped (of the arrows of Māra) Dhp 46 (but explained at Dhp I 337 as "p.° saṅkhātāni tebhūmakāni vaṭṭāni," i.e. existence in the 3 stages of being).
:: Paputta [pa + putta, cf. Skt. praputra (BR: "doubtful") inscription] a grandson Jāt 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 Snp 879, accusative paraṁ Snp 132, 185, genitive dative parassa Snp 634; Peta Vatthu II 919, instrumental parena Peta Vatthu Commentary 116, locative paramhi Snp 634, and pare Peta Vatthu II 943; plural nominative pare Dhp 6, accusative pare Dhp 257; Peta Vatthu Commentary 15, genitive dative paresaṁ DN I 3; Thera 743; Jāt I 256; Snp 818, instrumental parehi Snp 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) Snp 185 (asmā lokā paraṁ lokaṁ na socati), 634 (asmiṁ loke paramhi ca); Dhp 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 Dhp 202. cf. paraloka, paraṁ and paro. (b) another, other, adjective as well as noun, plural others Snp 396 (parassa dāraṁ nātikkameyya), 818 (paresaṁ, cf. Mahāniddesa 150); Dhp 160 (ko paro who else), 257 (pare others); Peta Vatthu II 919 (parassa dānaṁ); II 943 (pare, locative = paramhi parassa Peta Vatthu Commentary 130); Dhp 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 MN I 200 (paraṁ vambheti attānaṁ ukkaṁseti); Snp 132 (attānaṁ samukkaṁse paraṁ avajānāti); Jāt I 256 (paresaṁ, opposite attanā); Cullaniddesa §26 (att-attha opposite par-attha, see compounds °ajjhāsaya and °attha). — paro ... paro "the one ... the other" DN I 224 (kiṁ hi paro parassa karissati); paro paraṁ one another Snp 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) DN I 2 (= paṭiviruddhā sattā Sumaṅgalavilāsinī I 51); Vinaya I 349; Dhp 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 Jāt 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 Jāt 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); Jāt III 423 (the day before yesterday). At Dhp 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 = Skt. paras) beyond further: see seperate; -parato (ablative) in a variety of expressions and shades of meaning, viz. (1) from another, as regards others AN 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 MN I 435 (in "anicca " passage); AN IV 423; Cullaniddesa §214 II; Paṭisambhidāmagga II 238; Kathāvatthu 400; Miln 418 and passim; in phrase parato disvā "seen as not myself" Thera 1160; Theri 101; SN I 188 (saṅkhāre parato passa, dukkhato mā ca attato). (3) on the other side of, away from, beyond Jāt II 128; Peta Vatthu Commentary 24 (kuḍḍānaṁ). (4) further, afterwards, later on SN I 34; Jāt 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) SN II 29; AN III 63; Dhp 166; Cullaniddesa §26; -ādhīna dependent on others DN I 72 (= paresu adhīno parass'eva ruciyā pavattati Sumaṅgalavilāsinī I 212); Jāt 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 Dhp 184 (= paraṁ upahananto p. Dhp III 237); -ūpavāda reproaching others Snp 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 Snp 128; Dhp 73; -kkanta [para° or parā°-krānta?] walked (by another? or gone over?) Jāt 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 DN I 53; III 113; SN I 166 (daḷha°); II 28 (purisa°); V 66, 104f.; AN I 4, 50 (purisa°); IV 190; Snp 293; Dhp 313; Mahāniddesa 487; Jāt I 256; II 153; Dhammasaṅgani 13, 12, 289, 571; Miln 244; Dhp IV 139; Saddhammopāyana 253; adjective (—°) sacca° one who strives after the truth Jāt IV 383; -kkamati [*parakramati ￼ ] to advance, go forward, exert oneself, undertake, show courage Snp 966 (gerund parakkamma); Dhp 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 Jāt 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" Thera 1150; -gavacaṇḍa violent against the cows of another AN 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 SN I 134 (nayidaṁ attakataṁ bimbaṁ nayidaṁ parakataṁ aghaṁ); with reference to loka and dukkha and opposed to sayaṅkata DN III 137f.; SN 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 AN V 160; -jana a stranger, enemy, demon, figurative devil (cf. Skt. itarajana) MN I 153, 210; -tthaddha [parā + tthaddha] propped against, founded on, relying on (with locative) Jāt VI 181 (= upatthadda commentary); -tthabbha is to be read for °tthambha at Jāt IV 313, in meaning = °tthaddha (kismiṁ); -dattūpajīvin living on what is given by others, dependent on another's gift Snp 217; Miln 294; -davutta see seperate under parada -dāra the wife of another, somebody else's wife MN I 87; AN II 71, 191; Snp 108, 242 (°sevanā); Dhp 246, 309 (°upasevin, cf. Dhp III 482); Jāt VI 240; Dhp III 481 (°kamma); -dārika (better to be read as pāra°) an adulterer SN II 188, 259; Jāt III 43; -dhammika "of someone else's norm," one who follows the teaching of another, i.e. of a heretic teacher Snp 96 (Mahāniddesa I 485: p°ā vuccanti satta sahadhammika ṭhapetvā ye keci Buddhe appasannā, dhamme appasannā, saṅghe appasannā); -niṭṭhita made ready by others SN I 236; -nimmita "created by another," in °vasavattin having power under control of another, name of a class of Devas (see deva) DN I 216f.; AN I 210; Iti 94; Puggalapaññatti 51; Sumaṅgalavilāsinī I 114, 121; Paramatthajotikā I 128; Vimāna Vatthu 79; -neyya to be led by another, under another's rule Snp 907 Mahāniddesa 321 (= parapattiya parapaccaya); -(n)tapa worrying or molesting another person (opposite attantapa) DN III 232; MN 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 Snp 220; -puggala other people DN III 108; -putta somebody else's son AN IV 169; Snp 43; -pessa serving others, being a servant Snp 615 (= paresaṁ veyyāvacca Paramatthajotikā II 466); -pessiyā a female servant or messenger, literally to be sent by others Jāt III 413 (= parehi pesitabbā pesanakārikā commentary); -ppavāda [cf. BHS parapravādin "false teacher" Divyāvadāna 202] disputation with another, challenge, opposition in teaching (Applied to Non-Buddhistic systems) SN V 261; AN II 238; Miln 170, 175; -bhāga outer part, precinct part beyond Peta Vatthu Commentary 24; -bhuta [Sanskrit parabhṛta] the Indian cuckoo (literal brought up by another) Jāt V 416 (so read for parābhūta); -bhojana food given by others Snp 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.) DN I 27, 58, 187; II 319; SN I 72, 138; Snp 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 MN I 19 (a°); -vambhin contemning others MN I 19, 527; -vasatta power (over others) Dāṭhāvaṁsa IV 19; -vāda (1) talk of others, public rumour SN I 4; Snp 819 (cf. Mahāniddesa 151); Paramatthajotikā II 475. (2) opposition Miln 94 sq; -vādin opponent Miln 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 DN II 241; Snp 474 (= parehi ñāpetabba Paramatthajotikā II 410); -sattā (plural) other beings AN I 255 = III 17 (+ parapuggalā); -suve on the day after tomorrow Dhp IV 170 (varia lectio for pare, see para 2 c); -sena a hostile army DN I 89 = II 16 = III 59 = Snp page 106 (cf. Sumaṅgalavilāsinī I 250 = Paramatthajotikā II 450); -hattha the hand of the enemy Jāt I 179; -hiṁsā hurting others Peta Vatthu III 73; -hita the good or welfare of others (opposite attahita) DN III 233; Peta Vatthu Commentary 16, 163; -hetu on account of others, through others Snp 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); MN I 450; II 121 (varia lectio paradatta°), — and °samācāra living a good (active) life MN 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 Dhp III 237; Vimāna Vatthu 78. — DN I 124 (ettaka°); MN II 120 (°nipacca); SN I 166; II 277; V 230; AN V 64 (°diṭṭha-dhamma-Nibbāna); Snp 138 (yasaṁ paramaṁ patto), 296 (°ā mittā), 788 (suddhaṁ °ṁ arogaṁ), 1071 (saññāvimokhe °vimutto); Dhp 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 SN II 185 (sa°); V 205; AN I 233; IV 381; V 120; Iti 18; Kathāvatthu 469. See pāramī and pāramitā.
-attha [cf. Classical Skt. paramārtha] the highest good, ideal; truth in the ultimate sense, philosophical truth (cf. Points of Controversy 180; JPTS 1914, 129f.; Compendium 6, 81); Arahantship Snp 68 (= vuccati amataṁ Nibbānaṁ etc. Cullaniddesa §409), 219 (°dassin); Cullaniddesa §26; Miln 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 AN V 64; °saññita Theri 210; °suñña Paṭisambhidāmagga II 184; °suddhi Paramatthajotikā II 528; ablative paramatthato Miln 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 Miln 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 MN III 7.
:: Paramatā (feminine) [from parama, Vedic paramatā highest position] the highest quantity, measure on the outside, minimum or maximum DN I 60 (ghāsa-cchādana-paramatāya santuṭṭho contented with a minimum of food and clothing; Sumaṅgalavilāsinī I 169 explained by uttamatāya); MN I 10 (abyābajjha°); SN 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 SN 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 Jāt 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); DN I 239; MN I 520; AN II 191 (paramparāya in phrase anussavena p. itikirāya, as at Cullaniddesa §151); Buddhavaṁsa I 79; Jāt 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); Miln 191, 276; as 314; Paramatthajotikā II 352; Dhp I 49 (sīsa°); -maraṇā (adverb) after death; usually in combination with kāyassa bhedā p. After the dissolution of the body, i.e. after death SN I 231; DN I 245; Peta Vatthu Commentary 27, 133; absolutely only in phrase hoti Tathāgato p. DN I 188, 192; AN V 193; -mukhā (adverb) in one's absence, literally with face turned away (opposite sammukhā in presence, thus at Jāt III 263 where parammukhā corresponds to raho and sam° to āvi; Peta Vatthu Commentary 13) DN I 230 (parammukhin?); Dhp II 109. [BD]: -mukhā: behind the back
:: Parasupahāra at SN V 441 is to be corrected to pharasu°.
:: Parattha (adverb) [Vedic parastāt beyond] elsewhere, hereafter, in the beyond, in the other world SN I 20; Snp 661 = Iti 42 = Dhp 306; Dhp 177; Jāt 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 SN II 241; AN II 73; IV 26; Snp 91-115; Jāt III 331; Paramatthajotikā II 167.
:: Parābhavati [parā + bhū] 1. to go to ruin Snp 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 Jāt 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 BHS ārāgeti for ārādheti), thus meaning "propitiating."
:: Parābhūta [past participle of parābhavati] ruined, fallen into disgrace MN II 210 (avabhūta + p.). Note: parābhūta at Jāt V 416 is to be read parabhuta (see -bhuta sub voce para).
:: Parājaya ￼ [parā + ji, opposite of jaya] 1. defeat DN I 10; Jāt VI 209; Vimāna Vatthu 139. 2. defeat in game, loss, losing at play SN I 149 (dhana°) = AN V 171 = Snp 659; Jāt 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 DN II 285 = MN I 253 (°jiniṁsu) = SN I 221 = 224 (varia lectio °jiniṁsu) = AN 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 SN I 221 (potential parājeyya, but form is active); Jāt I 290; and parajjhati (1st plural parajjhāma) Jāt 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; SN I 224; AN IV 432; Snp 440, 681; Dhp 201 (= parena parājito Dhp III 259, where Buddhaghosa takes it evidently as instrumental of para = parā); Jāt I 293; II 160 (sahassaṁ), 403.
:: Parākaroti see parakkaroti (paraṁ°? or parā?).
:: Parāmasa [parā + mṛś, but see parāmāsa] touching, seizing, taking hold of MN I 130 (varia lectio °māsa which reading is probably to be preferred, cf. Trenckner on page 541); SN III 46 (varia lectio °māsa). — negative aparāmasa not leading astray, not enticing DN 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; DN I 17; MN I 257; SN III 110; Jāt IV 138; in combination with gaṇhāti and nandati (abhiniveseti) at Cullaniddesa §227. — gerund parāmassa DN II 282; MN I 130, 498 (but cf. page 541); gerundive parāmasitabba Jāt I 188, — past participle parāmaṭṭha (q.v.).
:: Paraamaṭṭha [past participle of parāmasati] touched, grasped, usually in bad sense: succumbing to, defiled, corrupted DN I 17; for a different, commentarial interpretation see parāmāsa (evaṁ° so acquired or taken up; cf. Sumaṅgalavilāsinī I 107: nirāsaṅka-cittatāya punappuna āmaṭṭha); SN II 94; Cullaniddesa §152 (gahita p. abhiniviṭṭha; cf. gahessasi §227); Dhammasaṅgani 584, 1177, 1500; Saddhammopāyana 332. -dup° wrongly grasped, misused SN I 49. -apparāmaṭṭha [cf. BHS aparāmṛṣta not affected Mahāvyutpatti page 84] untarnished, incorrupt DN II 80 (cf. DB II 85); III 245; SN II 70; AN III 36.
:: Parāmāsa [parā + mṛś, cf. Epic Skt. 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 DB III 28, 43, etc. "perverted" (parāmasāmi parāmaṭṭha) — SN III 46, 110; AN II 42 (sacca°); III 377 (sīlabbata°), 438 (the same); V 150 (sandiṭṭhi°); DN III 48; Thera 342; Iti 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 DN III 48; MN I 43, 96 (sandiṭṭhi°).
:: Parāyana (Parāyaṇa) (neuter) [from parā + i, cf. Vedic parāyaṇa highest instance, also BHS parāyaṇa e.g. Divyāvadāna 57, 327] 1. (noun) final end, i.e. support, rest, relief SN I 38; AN I 155, 156 (tāṇa leṇa dīpa etc.); Jāt 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 MN I 88; AN I 138), in following phrases prevalent: amata° SN V 217f.; tama° Puggalapaññatti 51; Nibbāna° SN IV 373; V 218; brahmacariya° SN I 234; Maccu° SN V 217; sambodhi° DN I 156; II 155; Puggalapaññatti 16. cf. also Snp 1114 (tap° = tad°, see Cullaniddesa §411); Miln 148 (ekantasoka°); Dhp I 28 (rodana°, i.e. constantly weeping). (b) destined to, having one's next birth in., e.g. avīci° Jāt III 454; IV 159; duggati° Peta Vatthu Commentary 32; devaloka° Jāt I 218; brahmaloka° Jāt III 396; Miln 234; sagga° Jāt 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 Jāt III 386.
:: Pare (adverb) see para 2 c.
:: Pareta [past participle of pareti, more likely para + i than pari + i, although BHS 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; DN II 36; MN I 13, 114, 364, 460; III 14, 92; SN II 110; III 93; IV 28; AN I 147 = Iti 89; AN III 25, 96; Snp 449, 736, 818 (= samohita samannāgata pihita Mahāniddesa 149) 1092, 1123; Jāt III 157; Peta Vatthu I 86; II 24; Miln 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) SN II 20; AN V 2, 139f., 312; Jāt 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 Skt. 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 Jāt 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 Vism 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 Skt. 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 Theri 352; also at Vism 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 Jāt I 204 (gerund °bāhiya); Peta Vatthu Commentary 214 (°bāhire).
:: Paribāhira (adjective) [pari + bāhira] external, alien to; an outsider Vinaya II 140; IV 283; SN I 126; Jāt I 482; III 213; Mahāniddesa 144; (parimussati p. hoti, in explanation of mussati) Vism 54; Peta Vatthu Commentary 131; Therīgāthā Commentary 204; Sumaṅgalavilāsinī I 30.
:: Paribbajati [pari + vraj] to wander about (as a religious mendicant) Snp 74, 639; Iti 109; Dhp 346, 415; Jāt IV 452.
:: Paribbasāna (adjective) [present participle medium of pari + vas] abiding, staying by Snp 796 (= vasamāna Paramatthajotikā II 529; sakāya diṭṭhiyā vasanti Mahāniddesa 102), 878, 880, 895.
:: Paribbaya [pari + vaya, i.e. *vyaya] 1. earned money, earnings, wages Jāt I 156 (°ṁ datvā), 296 (the same), 433; IV 170; Dhp IV 196. 2. expense, expenditure Jāt 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 SN I 49; Snp 134; Dhp 313; Dhp 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); DN I 157; III 1f., 35f., 53f., 130f.; MN I 64, 84; SN I 78; II 22, 119, 139; III 257f.; IV 230, 251, 391f.; AN I 115, 157, 185, 215; II 29f., 176; IV 35f., 338, 378; V 48f.; Snp 537, 553; Jāt I 85; Udāna 14, 65; Sumaṅgalavilāsinī I 35; Peta Vatthu Commentary 31. — feminine pa ribbājikā Vinaya IV 285; MN I 305; SN 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 Snp 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 Jāt III 288; IV 407. — causative °bbhameti to make reel round Jāt VI 155.
:: Paribbūḷha (adjective) [past participle of pa ribrūhati] encompassed, provided with, surrounded AN III 34; Snp 301 (= parikiṇṇa Paramatthajotikā II 320); Jāt 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; Jāt V 254 (varia lectio °daṇḍa). 2. A girdle, belt Jāt VI 125; Dhp II 174. 3. A plasterd flooring Vinaya II 113, 172, 220; Jāt III 384; IV 92; V 437, 440. 4. slough of a serpent (?) Jāt VI 339. 5. (—°) adjective encircling, comprehensive, in °ñāṇa Vism 429.
:: Paribhata [past participle of pari + bhṛ] nurtured, nourished MN II 56 (sukha°). Also in explanation of pāribhaṭyatā (q.v.).
:: Paribhaṭṭha1 [past participle of pa ribhassati of bhraś] fallen, dropped Jāt I 482; Thera page twelve note.
:: Paribhaṭṭha2 [past participle of pa ribhāsati] abused, censured, scolded Jāt VI 187.
:: Paribhava [pari + bhū] contempt, disrespect Vinaya IV 241; AN III 191; Jāt 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 SN I 69; AN III 174f. (°bhoti); Jāt III 16; V 442; Miln 23, 259; Peta Vatthu Commentary 266. gerundive pa ribhotabba SN I 69; Snp page 93. (= pa ribhavitabba Paramatthajotikā II 424). — causative pa ribhāveti; past participle pa ribhūta (q.v.).
:: Paribhāsa [from pari + bhāṣ] censure, abuse, blame Jāt V 373; Peta Vatthu Commentary 175.
:: Paribhāsaka (adjective) [from pa ribhāsa, cf. BHS pa ribhāṣaka Divyāvadāna 38] reviling, abusing, abusive SN I 34; AN IV 79; Peta Vatthu I 116 (= akkosaka Peta Vatthu Commentary 58); IV 84; Vimāna Vatthu 69. See also akkosaka.
:: Paribhāsati [pari + bhāṣ, cf. BHS pa ribhāṣate Divyāvadāna 38] to abuse, scold, revile, censure, defame SN I 221; IV 61; Vinaya IV 265; Snp 134, 663; Jāt 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; Miln 186; Peta Vatthu Commentary 43. — preterit °bhāsissaṁ Peta Vatthu IV 85, plural °bhāsimhase Peta Vatthu III 111. gerundive °bhāsaniya Miln 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.); Jāt IV 407, — past participle pa ribhāvita (q.v.).
:: Paribhāvita [past participle of pa ribhāveti] 1. penetrated, supplied, filled with, trained, set DN II 81 (saddhā-p. cittaṁ, sīla° etc.; translated "set round with," cf. DB II 86), cf. SN V 369; Snp 23 (cittaṁ p.; Paramatthajotikā II 37 saṁvāsiya); Miln 361; Peta Vatthu Commentary 139 (°aya bhāvanāya codito). 2. compounded of, mixed with Jāt I 380, Cariyāpiṭaka IV 407; Peta Vatthu Commentary 191. 3. fostered, treated, practised Miln 394 (bhesajjena kāyaṁ); Peta Vatthu Commentary 257. 4. sat on (said of eggs), being hatched MN I 104; SN III 153; AN 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] Jāt II 173; III 168; V 245; VI 437.
:: Paribhindati [pari + bhid] 1. to break up, split, create dissension, to set at variance Jāt 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 MN I 190 (a°); Vimāna Vatthu 184 (°vaṇṇa of broken up appearance, i.e. crumbly.). 2. set at variance, disconcerted, split Vinaya III 161; Jāt II 193; as 308; Peta Vatthu Commentary 13. — cf. vi°
:: Paribhoga [from pari + bhuj] 1. material for enjoyment, food, feeding Jāt I 243; II 432; Miln 156, 403; Dhp II 66; Paramatthajotikā II 342. 2. enjoyment, use Vinaya IV 267; SN I 90; Mahāniddesa 262; Vism 33 (with pariyesana and paṭiggahana); Dhp I 60; Peta Vatthu Commentary 25, 26, 220. — Four pa ribhogas are distinguished at Jāt V 253 and at Vism 43, viz. theyya°, iṇa,° dāyajja°, sāmi°. paribhoga discussed in relation to paṭilābha at Vism 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); Jāt I 416; VI 75; Dhp 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; MN I 153 (nivāpaṁ p.), 207, SN II 29; Snp 240, 241, 423; Peta Vatthu I 12; I 94; IV 52 (= khādituṁ Peta Vatthu Commentary 259); Cullaniddesa §427 (pariyesati paṭilabhati paribhuñjati); Miln 366, 395 (ālopaṁ °bhuñjisaṁ); Peta Vatthu Commentary 3, 5 (modake eat up), 8, 13, 23, 47; Saddhammopāyana 394. — gerundive °bhuñjiya Jāt I 243 (dup°); and °bhuñjitabba Peta Vatthu Commentary 71 (with neuter abstract °tabbatta). — passive °bhuñjiyati, present participle °iyamāna SN I 90. 2. [see bhuñjatī2] to purify, clean, cleanse MN I 25; Jāt VI 75, — past participle pa ribhutta (q.v.).
:: Paribhutta [past participle of pa ribhuñjati, cf. BHS pa ribhukta Divyāvadāna 277] used, employed, made use of Vinaya II 109 (su°); Jāt 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; SN II 279; Miln 229, 288.
:: Paribrahaṇa (neuter) [to bṛh, see paribrūhati and cf. late Skt. 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. Skt. pa ribṛnhayati] to make strong, increase Jāt 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 Miln 349.
:: Paricakkhitar [agent noun from pari + cakṣ, cf. akkhi and cakkhu] one who looks round or enquires, negative a° Jāt V 77.
:: Paricaraṇa (neuter) [from pari + car] 1. going about, mode of life Dhp I 382 (gihīnaṁ °ṭṭhānaṁ, varia lectio for vicaraṇa°). 2. Attending to, looking after, worshipping Dhp 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 AN III 94 (upaṭṭhahati + p.) Jāt V 421; Peta Vatthu Commentary 175. 2. to worship (only in connection aggiṁ p. to worship the fire) DN I 101; SN I 166; Dhp 107; Jāt I 494; Snp 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 Dhp 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 SN I 182; AN I 132; Dhp II 232 (aggi°). Occurs also as pāricariyā (q.v.), e.g. At Jāt V 154. See also paricārikā.
:: Paricaya [from pari + ci] familiarity, acquaintance Jāt VI 337; Vism 153; Peta Vatthu Commentary 74. — adjective (—°) acquainted with, versed in (locative) Jāt II 249 (jāta°), Vimāna Vatthu 24 (kata°); Peta Vatthu Commentary 4 (the same), 129 (the same).
:: Paricāra from [paricāreti] serving, attendance; (masculine) servant, attendant Thera 632 (commentary on this stanza for paddhagū).
:: Paricāraka (adjective/noun) [from paricāreti] attending, serving honouring; (masculine) attendant, worshipper, follower (cf. BHS paricāraka attendant Avadāna-śataka I 170; II 167] DN I 101; II 200; Thera 475; Snp page 218 (Cullaniddesa II reads °cārika); Jāt 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. BHS paricārayati Divyāvadāna 114f., 421] SN I 124 (pāde); Dhp III 196 (the same); Jāt I 81 (°cāritabba-ṭṭhāna place of worship); IV 274; V 9. passive paricāriyati, present participle °iyamāna MN I 46, 504; Jāt 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. BHS 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.); DN I 36 (the same), 104 (the same); MN I 504 (the same); Thera 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) AN 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 MN I 253; cf. SN I 125; Jāt 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 Jāt II 395.
:: Paricārita [past participle of paricāreti] served by; delighted by, indulging in MN I 504.
:: Paricca (indeclinable) [gerund of pari + i, cf. Skt. (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 DN I 79; MN I 445; III 12; SN II 121, 233; Iti 12; Vibhaṅga 329; Vism 409 (= paricchinditvā). See pariyeti.
:: Pariccajana (neuter) and °nā (feminine) [from pariccajati] 1. giving up, rejection, leaving Iti 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 SN I 44; Iti 94; Jāt II 335; VI 259 (= chaḍḍeti) Miln 207; Dhp IV 204; Peta Vatthu Commentary 121, 132, 221 (read jīvitaṁ pariccajati for parivajjati; cf. BHS jīvitaṁ parityakṣyāmi Avadāna-śataka I 210); Saddhammopāyana 539, — past participle pariccatta (q.v.).
:: Pariccatta [past participle of pariccajati; cf. BHS parityakta in meaning "given to the poor" Avadāna-śataka I 3] given up, abandoned, thrown out, left behind Jāt I 69, 174, 477; Miln 280; Peta Vatthu Commentary 178, 219 (= virādhita); Saddhammopāyana 374.
:: Pariccāga [from pariccajati] 1. giving up, abandonment, sacrifice, renunciation AN I 92 (āmisa° and dhamma° material and spiritual); Paṭisambhidāmagga II 98; Jāt I 12 (jīvita°); Dhp 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 Dhp 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 Jāt 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 Skt. (philosophical) in same meaning] 1. exact determination, circumscription, range, definition, connotation, measure Jāt III 371; Vism 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; Dhp II 73 (avadhi°); Peta Vatthu Commentary 254 (kāla°), 255 (āyuno p.); Sammohavinodanī 417 (citta°, for citta-paricce ñaṇa Vibhaṅga 330). 2. limit, boundary Miln 131, 405; Jāt III 504 (°nadī-tīra). 3. limitation, restriction Dhp II 88, 98; Peta Vatthu Commentary 20 (°ṁ karoti to restrict). 4. division (of time), in ratti° and divā°, night- and day-division Vism 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 Jāt I 170 (padaṁ the track), 194 (nivāsavetanaṁ); III 371; IV 77; Miln 272; Vism 184, 409; Paramatthajotikā II 434 (paññāya p.). 3. to limit, restrict, define Miln 131; Sumaṅgalavilāsinī I 132, — past participle paricchinna (q.v.).
:: Paricchinna [past participle of paricchindati] 1. restricted, limited, small Dhp I 58; Peta Vatthu Commentary 136 (°ppamāṇa). 2. divided, measured Vism 184; Peta Vatthu Commentary 185 (= mita).
:: Pariciṇṇa [pari + ciṇṇa, past participle of carati] 1. surrounded, attended Jāt V 90. 2. worshipped MN I 497; SN IV 57 (me Satthā p.), cf. Thera 178 (Satthā ca p. me) and 891 (p. mayā Satthā). 3. practised, performed Miln 360.
:: Paricita1 [past participle of pari + ci, cinoti, Pāḷi cināti] gathered, accumulated, collected, increased, augmented MN III 97; SN I 116; II 264; IV 200; AN II 67f., 185; III 45, 152; IV 282, 300; V 23; Thera 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; Miln 140 (iddhipādā p.); Dāṭhāvaṁsa IV 19. — aparicita unfamiliar Dhp I 71.
:: Paricumbati [pari + cumbati] to kiss (all round, i.e. from all sides), to cover with kisses MN II 120; SN I 178, 193; AN IV 438; Dhp I 330.
:: Paridahati ￼ [pari + dahati, of dhā] to put round, put on, clothe Dhp 9 (future °dahessati); Jāt 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 Jāt 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 Vism 375.
:: Paridameti [pari + dameti] to control, tame, keep under Vism 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 MN I 286 = III 46 = Vinaya III 139 = AN 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 MN I 532 (on MN I 56, where Sinhalese mss read p., whereas B mss have parideva) the metrical substitute for parideva; therefore not = Skt. paridrava, which is only a late re-translation of the Pāḷi word] = parideva MN I 56 (soka°); AN I 221; Theri 345 (soka°); Snp 1052, cf. Cullaniddesa §416 (see parideva).
:: Parideva [pari + deva of div, devati; only in one passage of Epic Skt. (Mhbh VII 3014); otherwise paridevana neuter] lamentation, wailing MN I 200; SN II 1; III 3f.; AN I 144; II 195; Snp 328, 592, 811, 923, 969; Jāt 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 DN II 306 = Cullaniddesa §416 (under pariddava) with synonyms ādeva p. ādevanā paridevanā ādevitattaṁ paridevitattaṁ; often combined with soka grief, e.g. At DN I 36; Snp 862; Iti 89; Peta Vatthu Commentary 39, 61. — Buddhaghosa at Sumaṅgalavilāsinī I 121 explains it as "sokaṁ nissita-lālappana-lakkhaṇo p."
:: Paridevanā (feminine) = parideva, Snp 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 DN II 158 (mā socittha mā paridevittha); Snp 582, 774 = Mahāniddesa 38 (as °devayati), 166; Jāt VI 188, 498; Peta Vatthu Commentary 18 (socati + p.); gerund °devamāna SN I 199, 208; Jāt V 106; Peta Vatthu Commentary 38, and °devayamāna Snp 583. — gerundive °devaniya Mahāniddesa 492; Paramatthajotikā II 573, and °devaneyya Snp 970 (= ādevaneyya Mahāniddesa 493), — past participle paridevita (q.v.).
:: Paridevita (neuter) [past participle of paridevati] lamentation, wailing Snp 590; Peta Vatthu I 123 (= ruditaṁ Peta Vatthu Commentary 63); Miln 148 (kanditap.°-lālappita-mukha).
:: Paridevitatta (neuter) [abstract from paridevita] lamentation etc.; only exegetical construction in explanation of parideva at DN 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 Iti 90; Miln 249, 265. — causative paridhaṁseti in same meaning at Mahāniddesa 5. It is almost synonymous with paripatati and parihāyati.
:: Paridhāvati ￼ [pari + dhāvati] to run about Jāt 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 DN 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 Miln 318; Paramatthajotikā I 111; Paramatthajotikā II 394f.
:: Paridīpanā (feminine) [from paridīpeti, cf. paridīpana] explanation, illustration Miln 131.
:: Paridīpeti [pari + dīpeti] to make bright, to illustrate, to explain Miln 131; Saddhammopāyana 491, — past participle paridīpita (q.v.).
:: Paridīpita [past participle of paridīpeti] 1. in flames, set ablaze Theri 200 (= punappunaṁ ādīpitatāya p. Therīgāthā Commentary 170), 2. explained, made clear, illuminated Vism 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 MN I 422; SN I 188 = Thera 1224; AN I 137; III 95, 98; Snp 63; Paṭisambhidāmagga I 128 (ḷ); Peta Vatthu I 64 (= parito jhāyati Peta Vatthu Commentary 33); Miln 303; Peta Vatthu Commentary 60. cf. pariḷāha.
:: Parigalati [pari + galati, see gaḷati] to sink down, slip or glide off Jāt IV 229, 250; V 68.
:: Parigaṇhana (neuter) [from parigaṇhāti] comprehension Jāt II 7 (°paññā comprehensive wisdom).
:: Parigaṇhāti (and Pariggaheti causative) [pari + gṛh] 1. to embrace, seize, take possession of, hold, take up MN I 80, 137; Jāt III 189; Sumaṅgalavilāsinī I 45. 2. to catch, grasp Dhp I 68. 3. to go all round Dhp I 91 (sakala-jambudīpaṁ). — causative °ggaheti (preterit °esi, gerund °etvā, infinitive °etuṁ) 1. to embrace, comprehend, figurative master Vinaya II 213; Jāt II 28; III 332; Paramatthajotikā II 549 (mantāya); Dhp III 242; Peta Vatthu Commentary 68 (hattesu), 93; Vimāna Vatthu 75. 2. to explore, examine, find out, search Jāt I 162; II 3; III 85, 268 (°ggahetuṁ), 533; V 93, 101; Dhp II 56. — causative II parigaṇhāpeti Jāt I 290. 3. to comprise, summarise Paramatthajotikā I 166, 167, — past participle pariggahita (q.v.).
:: Pariggaha [from pari + gṛh] 1. wrapping round, enclosing Thera 419 (? cf. Psalms of the Brethren 217 note 6). 2. taking up, seizing on, acquiring, acquisition, also in bad sense of "grasping" Snp 779 (= taṇhā and diṭṭhi° Mahāniddesa 57); Paṭisambhidāmagga I 172; II 182 (nekkhamma° etc.); Mahāniddesa 11 (itthi° acquiring a wife); Jāt VI 259; Miln 244 (āhara° abstinence in food), 313 (the same). 3. belongings, property, possessions DN II 58; III 289 = AN IV 400; MN I 137 (quoted at Mahāniddesa 122); SN I 93; Snp 805; Jāt IV 371; VI 259; Peta Vatthu Commentary 76 (°bhūta belonging to, the property of); Vimāna Vatthu 213, 321. sa° with all (its) belongings SN 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) DN I 247; Jāt 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; Dhp I 13 (amanussa° by ghosts); Peta Vatthu Commentary 87, 133; Saddhammopāyana 64. — feminine abstract, °tā being possessed (Vism 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 Jāt I 346.
:: Parigūhanā (feminine) [from patigūhati] hiding, concealment, deception Puggalapaññatti 19, 23.
:: Parigūhati [pari + gūhati] to hide, conceal AN 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 Jāt 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 Vism 500 (gabbha°); Paramatthajotikā I 235; Sumaṅgalavilāsinī I 207 (kāya°); Dhp II 179 (kāyassa). 2. keeping up, preservation, keeping in existence; in phrase khandha° Dhp 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; DN II 100 (saṅghaṁ); DN II 14 (gabbhaṁ kucchinā); MN I 124, 459; SN III 1; AN III 123; Jāt I 52 (kucchiyā), 143, 170; Miln 392, 410 (attānaṁ) 418; Paramatthajotikā II 78; Dhp II 232 (aggiṁ, varia lectio paricarati, which is the usual); Peta Vatthu Commentary 63 (kucchiyā), 177. cf. BHS pariharati in same meaning e.g. Avadāna-śataka I 193, 205. 2. to carry about DN II 19 (aṅkena); MN I 83; Snp 440 (muñjaṁ parihare, 1 singular present medium; Paramatthajotikā II 390 takes it as parihareyya); Miln 418 (āḷakaṁ p.). 3. (intransitive) to move round, go round, circle, revolve MN I 328; AN I 277 (candima-suriyā p.; cf. AN V 59) = Vism 205; Jāt 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 Vism 98.
:: Parihasati [pari + has] to laugh at, mock, deride Jāt I 457. Causative parihāseti to make laugh Jāt 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!); Jāt 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 SN II 206f.; AN II 40 (abhabbo parihānāya), III 173, 309, 329f., 404f. (°dhamma); V 103 (the same), 156f.; Iti 71 (°āya saṁvattati); Dhp 32 (abhabbo p.°āya); Puggalapaññatti 12, 14.
:: Parihāni (feminine) [from pari + hā] loss, diminution (opposite vuddhi) SN II 206; IV 76, 79; V 143, 173; AN I 15; III 76f.; IV 288; V 19f., 96, 124f.; Jāt II 233; Dhp III 335; IV 185.
:: Parihāniya (adjective) [parihāna + ya] connected with or causing decay or loss DN II 75f. (°ā dhammā conditions leading to ruin); AN IV 16f.; Vibhaṅga 381; Sammohavinodanī 507f. — a° SN V 85.
:: Parihāpeti [causative of parihāyati] 1. to let fall away, to lose, to waste SN II 29; Jāt IV 214 (vegaṁ); Miln 244 (cittaṁ to lose heart, to despair); Peta Vatthu Commentary 78. 2. to set aside, abandon, neglect, omit Vinaya I 72 (rājakiccaṁ); Jāt II 438; IV 132 (vaṭṭaṁ); V 46; Miln 404 (mūḷakammaṁ). — Negative gerund aparihāpetvā without omission as 168; present participle aparihāpento not slackening or neglecting Vism 122.
:: Parihāra [from pari + hṛ, cf. pariharati] 1. Attention, care (especially —°), in compounds like gabbha° care of the fœtus Dhp I 4; dāraka° care of the infant Jāt II 20; kumāra° looking after the prince Jāt I 148, II 48; Dhp I 346; dup° hard to protect Jāt I 437; Vism 95 (majjhimo d. hard to study?) 2. honour, privilege, dignity Vinaya I 71; Jāt IV 306 (gārava°). 3. surrounding (literal), circuit of land Jāt IV 461. 4. surrounding (figurative), attack; in compound visama° being attacked by adversities AN II 87; Cullaniddesa §304 I C; Miln 112, 135. 5. Avoidance, keeping away from Jāt I 186.
-patha "circle road," i.e. (1) a roundabout way Dhp II 192. (2) encircling game DN I 6 = Vinaya II 10 (explained as "bhūmiyaṁ nānāpathaṁ maṇḍalaṁ katvā tattha pariharitabbaṁ pariharantānaṁ kīḷanaṁ" Sumaṅgalavilāsinī I 85; translated as "keeping going over diagrams" DB I 10, with remark "a kind of primitive hop-scotch").
:: Parihāraka (adjective/noun) [from pari + hṛ] surrounding, encircling; a guard AN II 180.
:: Parihārika [from parihāra] keeping, preserving, protecting, sustaining DN I 71 (kāya° cīvara, kucchi° piṇḍapāta; explained as kāya-pariharaṇa-mattakena and kucchi° at Sumaṅgalavilāsinī I 207; correct reading accordingly); MN I 180; III 34; Puggalapaññatti 58; Vism 65 (kāya°, of āvara).
:: Parihārin (adjective) [from parihāra] taking care of, (worth) keeping SN IV 316 (udaka-maṇika).
:: Parihāsa [from pari + has, cf. parihasati] laughter, laughing at, mockery Jāt I 116 (°keḷi), 377; Dhp I 244.
:: Parihāsiṁsu at Jāt 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; MN III 46f. (opposite abhivaḍḍhati); SN I 120, 137; III 125; IV 76f.; AN III 252; Dhp 364; Snp 767; Jāt II 197; IV 108; Mahāniddesa 5 (paridhaṁsati + p.) Miln 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, Skt. °hīyate] to be left, to be deserted, to come to ruin (= dhaṁsati) Jāt III 260.
:: Parihīna [past participle of parihāyati] fallen away from, decayed; deficient, wanting; dejected, destitute SN I 121; AN III 123; Snp 827, 881 (°pañña); Jāt I 112, 242; IV 200; Mahāniddesa 166, 289; Miln 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) DN I 103.
:: Parihīrati [passive of pariharati, Skt. 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) Snp 205 = Thera 453.
:: Parijana [pari + jana] "the people round," i.e. attendants, servants, retinue, suite Vinaya I 15; Jāt I 72, 90; Dhp 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 Miln 356 (mantaṁ).
:: Parijapati [pari + japati, cf. BHS parijapta enchanted Divyāvadāna 397] to mutter (spells), to practise divination Jāt III 530; Miln 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 MN I 293; SN I 11, 24; II 45, 99, III 26, 40, 159; IV 50; V 52, 422; AN III 400f.; Snp 202, 254, 943; Mahāniddesa 426; Jāt IV 174; Thera 226; Miln 69; Dhp IV 233 °jānitvā). — present participle parijānaṁ SN III 27; IV 89; Iti 3f. — past participle pariññāta (q.v.). gerund pariññāya see under pariññā1.
:: Parijegucchā (feminine) [pari + jegucchā] intense dislike of, disgust with (—°) DN 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 Jāt I 111 (seṭṭhi-kulaṁ p.); V 99, 100 (bhoga°); VI 364; Dhp 148; Dhp II 272 (°kula).
:: Parijita [past participle of pari + ji, jayati; Kern, Toevoegselen sub voce proposes reading parijīta, Skt. 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, SN I 186; Jāt IV 111. spelled °jiyyati at Thera 1215. Past participle parijīna (see parijiṇṇa).
:: Parijjanā is doubtful reading at AN 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 Jāt II 78; Miln 154.
:: Parikaḍḍhati [pari + k°, cf. BHS parikaḍḍhati Mahāvastu II 255] to draw over or towards oneself, to win over, seduce DN II 283 (purisaṁ); Miln 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 Vism 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° Jāt III 183; IV 256; su° beautifully arranged or prepared , well worked Miln 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 Jāt I 141; IV 306; V 162, 193; as 168; cf. Compendium 54; Dhp I 105. 2. service, attention, attending Vinaya I 47; II 106, 220; SN I 76; Theri 376 (= veyyāvacca Therīgāthā Commentary 253); Puggalapaññatti 56; Dhp I 96, 333, chiefly by way of administerng ointments etc. to a person, cf. Jāt V 89; Dhp 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 Theri 411 (feminine °ikā = paricārikā Therīgāthā Commentary 267); Jāt 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 Jāt 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 Jāt 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 MN I 244 (vātā kucchiṁ p.); Jāt III 185 (see parikantati1).
:: Parikappa [from pari + kalp] 1. preparation, intention, stratagem Thera 940. 2. Assumption, supposition, surmise AN 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 Jāt IV 149; Dhp I 352. — In compound ovāda° it is varia lectio at DN I 137 for paṭikara (q.v.).
:: Parikaroti [pari + kṛ] to surround, serve, wait upon, do service for Jāt IV 405 (= parivāreti commentary); V 353 (the same), 381; VI 592. cf. parikara and parikkhāra.
:: Parikassati [pari + kṛṣ, cf. BHS parikarṣayati to carry about Divyāvadāna 475, and parikaḍḍhati] 1. to drag about SN I 44, cf. as 68. 2. sweep away, carry away Dhp II 275 (mahogho viya parikassamāno, varia lectio °kaḍḍhamāno). — passive parikissati (q.v.).
:: Parikathā (feminine) [pari + kathā, cf. BHS parikathā Divyāvadāna 225, 235] 1. "round-about tale," exposition, story, especially religious tale DN II 204; Vism 41 (= pariyāya-kathā) 2. talk about, remark, hint Vinaya I 254 (cf. Vinaya Texts II 154); Vibhaṅga 353 = Vism 23 (with obhāsa and nimitta); Paramatthajotikā II 497. 3. continuous or excessive talk Vism 29.
:: Parikati [°parikṛti of kṛ (?)] arrangement, preparation, getting up Jāt V 203.
:: Parikatta [past participle of pari + kantati2; corresponds to Skt. kṛtta, which is usually represented in Pāḷi by kanta2] cut round, cut off Miln 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 Skt. parikhā] a ditch, trench, moat Vinaya II 154; DN I 105 (ukkiṇṇa-parikha adjective with trenches dug deep, combined with okkhittapaligha; explained by khāta-parikha ṭha pita-paligha at Sumaṅgalavilāsinī I 274); MN I 139 (saṅkiṇṇa° adjective with trenches filled, epithet of an Arahant, combined with ukkhittapaligha) = AN III 84f. = Cullaniddesa §284 C (spelled kkh); AN IV 106 (nagara°); Jāt I 240, 490; IV 106 (ukkiṇṇantaraparikha); VI 276, 432; Cariyāpiṭaka II 1, 3 (spelled -kkh-); Miln 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 Jāt V 417, 421, — past participle parikilanta (q.v.).
:: Parikilanta [past participle of parikilamati] tired out, exhausted Miln 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 Jāt IV 400; VI 89, 559; Peta Vatthu I 61 (makkhikā° = samantato ākiṇṇa Peta Vatthu Commentary 32); Miln 168, 285; Sumaṅgalavilāsinī I 45 (spelled parikkhiṇṇa). cf. sampari°.
:: Parikiraṇa [from pari + kirati] strewing about, translated "consecrating sites" DN I 12 (vatthu-kamma + vatthu°; varia lectio paṭi°; explained at Sumaṅgalavilāsinī I 98 as "idañ c'idañ ca āharathā tivatvā tattha balikamma-karaṇaṁ"). The BHS 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 SN I 185 = Thera 1210; preterit parikiri Jāt VI 592 (varia lectio for parikari, see parikaroti), — past participle parikiṇṇa (q.v.).
:: Parikissati [most likely passive of parikassati; maybe passive of kisa (= Skt. 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 SN I 39 (translation "plagues itself"); AN II 177; IV 186; Snp 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 Miln 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 MN I 43, 44; adjective sa° having (opportunity for) walking about, i.e. accessible, good for rambling in, pleasant, said of the Dhamma AN 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 Skt. 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 Jāt III 431; Peta Vatthu Commentary 272 (a°).
:: Parikkhata2 [past participle of *parikkharoti; cf. Skt. pariṣkṛta] made up, prepared, endowed with, equipped, adorned DN II 217; MN III 71; Miln 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 AN 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 Jāt III 114.
:: Parikkhaya [from pari + kṣi2, cf. Epic Skt. parikṣaya] exhaustion, waste, diminution, decay, loss, end DN I 156; MN I 453; III 37f.; SN I 2, 90, 152; V 461; AN I 100, 299; II 68; III 46 (bhogā °ṁ gacchanti); IV 148, 350; Thera 929; Snp 374, 749, 1094 (= pahānaṁ etc. Cullaniddesa §412); Dhp 139; Jāt I 290; Peta Vatthu II 615; Puggalapaññatti 16, 17, 63; Miln 102; Dhp IV 140 (°ṁ gacchati to come to waste, to disappear = atthaṁ gacchati of Dhp 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. BHS parīkṣā Divyāvadāna 3 and 16 in vastu°, ratna° etc. with which cf. Pāḷivatthu-parikiraṇa] examination, investigation, circumspection, prudence Jāt III 115; Nettipakaraṇa 3, 4, 126 (cf. index page 276); Saddhammopāyana 532 (attha°).
:: Parikkhāra [from °parikkharoti, cf. late Skt. 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; DN I 128, 137 (yaññassa p. = parivāra Sumaṅgalavilāsinī I 297); MN I 104 (jīvita°); III 11; SN II 29; AN IV 62 (cittālaṅkāraṁ citta-parikkhāratthaṁ dānaṁ), 236 (the same); Jāt III 470 (sabba°-sampannaṁ dānaṁ with all that belongs to it); V 232; Snp 307; Cullaniddesa §585; Nettipakaraṇa 1f.; 4, 108; Sumaṅgalavilāsinī I 294, 299; Dhp 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) DN II 217; MN 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; DN III 268; SN 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 Jāt 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 Jāt IV 342 (aṭṭhaparikkhāra-dhara); V 254 (kāya bandhana-parissāvana-sūci-vāsi-satthakāni; the last-named article being "scissors" instead of a razor); Dhp II 61 (°dhara Thera). (c) In other combinations: satta nagara° AN IV 106f. (cf. nagarūpakārikā DN I 105); satta samādhi° DN II 216; MN III 71; AN IV 40; soḷasa° (adjective) of yañña: having sixteen accessories DN I 134 (cf. DB I 174, 177), bahu° having a full equipment, i.e. being well-off Vinaya III 138; Jāt 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; Jāt I 338; IV 266; Paramatthajotikā II 29 (°dāru etc.). 2. circumference Jāt I 89; V 37; Vism 205; Paramatthajotikā I 133; Paramatthajotikā II 194. 3. "closing in on," i.e. fight, quarrel Iti 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; Jāt I 52 (sāṇiṁ), 63, 150, 166; II 104; III 371; Dhp I 73, — past participle parikkhitta (q.v.). — causative II parikkhipāpeti Jāt I 148 (sāṇiṁ); II 88 (sāṇi-pākāraṁ).
:: Parikkhitta [past participle of parikkhipati] thrown round, overspread, overlaid, enclosed, fenced in, encircling, surrounded by (—°) MN III 46; AN IV 106 (su°); SN I 331 (read valligahana°); Peta Vatthu IV 336 (varia lectio for pariyanta as in I 1013); Vism 71 (of gāma); Therīgāthā Commentary 70; Dhp 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; MN III 80; SN I 92; II 24; V 145, 461; DN III 97, 133 (°bhava-saṁyojana); Iti 79 (the same); AN IV 418, 434 (āsavā); Snp 175, 639, 640; Dhp 93; Puggalapaññatti 11, 14; Miln 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 Theri 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 AN II 56 has paṭikiliṭṭha, cf. upakkiliṭṭha Vinaya II 295.
:: Parikkita at Jāt 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 SN I 132 = Theri 191; Theri 345 (= parikilesa Therīgāthā Commentary 241).
:: Parikopeti [causative of pari + kup] to excite violently Miln 253.
:: Parikujati at Saddhammopāyana 145, meaning? cf. palikujjati.
:: Parikupita [past participle of pari + kup] greatly excited, very much agitated AN II 75; Miln 253.
:: Parillaka [cf. Skt. 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 DN III 238 (avigata°), 289 (°nānatta); MN I 101 (kāme); SN II 143f. (°nānatta), 151 (kāma°; vyāpāda°, vihiṁsā°); III 7f. (taṇhā, pipāsā, p.), 190 (vigata°); IV 387; V 156 (kāyasmiṁ), 451 (jāti°, jarā°); AN I 68 (kāma°), 137 (rāgaja, mohaja etc.); II 197 (vighāta); III 3, 245f., 388f.; IV 461f.; Snp 715 (= rāgajo vā dosajo vā appamattako pi p. Paramatthajotikā II 498); Dhp 90 (cf. Dhp II 166: duvidho p. kāyiko cetasiko ca); Cullaniddesa §374 (kāma°); Jāt II 220; Miln 97, 165, 318; Therīgāthā Commentary 41, 292; Vimāna Vatthu 44; Peta Vatthu Commentary 230.
:: Parima = parama (cf. Geiger Pāḷi Grmmar 19.1) MN III 112.
:: Parimaddana (neuter) [from pari + mṛd] rubbing, kneading, shampooing, massage; usually in stock phrase (kāyo) aniccucchādana-parimaddana-bhedana-viddhaṁsana-dhammo DN I 76 (cf. Sumaṅgalavilāsinī I 88, but translated at DB I 87 as "subject to erasion, abrasion, dissolution and disintegration"); MN I 500; SN IV 83; Jāt I 416. See further DN I 7; AN I 62; IV 54 (ucchādana-p.-nahāpana-sambāhana); Miln 241 (ucchādana°); Saddhammopāyana 578.
:: Parimaddati [pari + mṛd] 1. to rub, crush, rub off, treat, shampoo, massage Jāt IV 137 (sarīraṁ examine the body); Miln 241. — Of leather (i.e. treat) MN I 128. 2. to go together with, to frequent Dhp 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 Jāt I 145 (°saṅkhāra).
:: Parimaddita [past participle of parimaddati] crushed, rubbed, treated MN I 129 (su° well-treated).
:: Parimajjaka (adjective) [from pari + marj] touching, reaching (up to) Miln 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) AN V 166, 168 (ājānīya°).
:: Parimajjati [pari + majjati] 1. to wipe away, wipe off or out MN I 78. 2. to touch, stroke DN I 78; MN III 12; SN II 121; Dhp 394; Jāt I 192, 305; II 395 (piṭṭhiṁ). 3. to rub, polish, groom (a horse) AN V 166, 168, — past participle parimaṭṭha (q.v.).
:: Parimaṇḍala (adjective) [pari + maṇḍala] 1. round, circular Jāt 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; MN I 216; AN I 103; Sumaṅgalavilāsinī I 282; Paramatthajotikā II 177, 370.
:: Parimasati [pari + mṛś] to touch, stroke, grasp (usually combined with parimajjati), DN I 78; II 17; MN I 34, 80; III 12; SN II 121; IV 173; AN 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 SN II 102. See also palimaṭṭha.
:: Parimāṇa (neuter) [of pari + mā] measure, extent, limit, as adjective (—°) measuring, extending over, comprising Jāt I 45; Paramatthajotikā II 1 (pariyatti°); Peta Vatthu Commentary 113 (yojana°), 102 (anekabhāra°). — negative aparimāṇa without limit, immeasurable, very great Vinaya II 62, 70; SN V 430; AN 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 Jāt I 361; III 515; IV 9, 306; V 152; Dāṭhāvaṁsa I 16.
:: Parimeyya (adjective) [gerund of parimināti] to be measured, negative a° countless, immeasurable Miln 331, 388; Peta Vatthu Commentary 212.
:: Parimināti [pari + mā] to measure, mete out, estimate, limit, restrict; infinitive °metuṁ Miln 192; Therīgāthā Commentary 26; and °minituṁ Miln 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; Miln 287, 343.
:: Parimitatta (neuter) [from parimita] the condition of being measured Peta Vatthu Commentary 254.
:: Parimoceti [causative of parimuccati] to set free, deliver, release DN I 96; Jāt I 28 (V 203); Miln 334; Sumaṅgalavilāsinī I 263; Dhp 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; MN I 8; SN I 88, 208; II 24, 109; III 40, 150, 179; Miln 213, 335 (jātiyā etc.) preterit °mucci MN 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; DN II 291; MN I 56, 421; SN I 170; AN III 92; Iti 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 SN III 31.
:: Parimutti (feminine) [from pari + muc] release Jāt I 4 (V 20); Miln 112, 227; Peta Vatthu Commentary 109.
:: Parimuṭṭha [pari + muṭṭha, past participle of mussati, cf. pamuṭṭha] forgetful, bewildered Vinaya I 349 = Jāt 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 Dhp 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. DN II 72f. (the famous Mahā-Parinibbāna-suttanta or "Book of the Great Decease"); MN III 127, 128; AN II 79 (°samaye); III 409 (°dhamma, contrasted with āpāyika nerayika, cf. Dhp IV 42); Mahāvaṁsa 7, 1 (°mañcamhi nipanna); Vimāna Vatthu 158; Peta Vatthu Commentary 244. 2. DN III 55; AN V 64; Snp 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 MN I 148; SN IV 48; V 29; AN I 44; V 65 (nicchāto nibbuto sītibhūto etc).; AN V 233 = 253 = Dhp 89 (+ khīṇāsava).
:: Parinibbānika (adjective) [from Parinibbāna] one who is destined to or that which leads to complete extinction DN 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 MN 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) DN III 61 = AN III 46 (attānaṁ dameti, sameti, p.); MN I 45 (future °bbapessati); AN 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. BHS 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, MN I 446. cf. τελειόω. 2. to die without being reborn, to reach complete extinction of existence Vinaya II 194 (Tathāgathā °āyanti); MN III 128 (preterit °nibbāyi); SN V 152 (°nibbāyeyyaṁ), 261 (°nibbāyissāmi); AN II 120 (anupādisesāya Nibbāna-dhātuyā p.); IV 202 (the same), 313 (the same), Miln 175 (the same); Jāt 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 DN II 68 (cf. DB II 65 and Psalms of the Brethren 417); SN IV 102 (diṭṭh'eva dhamme), ibid. (sa-upādāno devānaṁ indo na parinibāyati), 168; AN III 41 = Vinaya II 148, 164 (parinibbāti anāsavo); AN IV 98 (preterit °nibbiṁsu anāsavā) Thera 100 (future °nibbissati anāsavo), 364; Iti 93 (°nibbanti), cf. 95; Dhp 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 AN 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 DN III 237; SN V 201, 237; AN 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. BHS tatra-parinirvāyin Anāgāmin Divyāvadāna 533]. It is also invariably combined with anāvattidhamma, e.g. At DN I 156; III 108, 132; MN II 56, 146; AN I 232; 245, 290; II 5, 89, 238; IV 12, 399, 423; V 343; SN V 346 (cf. 406), 357; Puggalapaññatti 16, 62, 83. See also Points of Controversy 742. (b) antara° [cf. BHS 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 AN p.") SN V 69 = AN IV 70; SN V 201 = 204, 237, 285, 314, 378; AN II 134; Paṭisambhidāmagga I 161; Puggalapaññatti 16; Nettipakaraṇa 190 (cf. AN 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. BHS 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; DN I 204 (acira°e Bhagavati); SN 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: SN I 121, 122 (Godhika); III 124 (Vakkali); IV 63 (Puṇṇa); Snp 59, 60 (a Thera); Miln 390 (Arahant); Vimāna Vatthu 158; Peta Vatthu Commentary 76; Dhp II 163; IV 42. 2. emancipated, quite free (from earthly bonds), calm, serene, at peace, perfected Vinaya II 156 = AN I 138 "spiritually free" Vinaya Texts III 182); DN II 123 (cf. DB II 132); III 55; MN I 235; II 102; SN I 1 (+ tiṇṇo loke visattikaṁ), 7 = IV 179 (aheṭhayāno + P.); I 54 (+ tiṇṇo loke visattikaṁ); 187 (p. kaṅkhati kālaṁ); Snp 359 (+ ṭhitatta), 370 (the same), 467 (p. udaka-rahado va sīto); Thera 5 (cf. Psalms of the Brethren 113); Jāt IV 303, 453; Udāna 85 (rāga-dosa-moha-kkhayā p.); Miln 50 (°atta), Frequently in combination with kindred terms like sītibhūta (cooled), e.g. Vinaya II 156 = AN I 138; Vimāna Vatthu 5324; or nicchāta (without hunger), e.g. SN III 26; IV 204 = Iti 46; Snp 735f.; Iti 48 (esanānaṁ khayā), 49 (āsavānaṁ khayā). 3. (to be understood as past participle of parinibbāpeti) calmed, well trained, domesticated MN 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 Jāt V 400.
:: Pariniṭṭhāpeti [pari + niṭṭhāpeti] to bring to an end, attain, accomplish as 363.
:: Pariniṭṭhita (adjective) [pari + niṭṭhita] accomplished MN III 53; Theri 283; Dhp II 78.
:: Pariṇamati [pari + namati] 1. to change (transitive and intransitive), literally to bend round, to turn (round), to be transformed into (accusative) SN III 3 (reading pariṇamati once, at other passages vi°, cf. page 40); Miln 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) Miln 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 SN III 40. 3. ripened, matured, hatched, ripe Jāt III 174, 286, 431, Vimāna Vatthu 288; Dhp I 47 (gabbha).
:: Pariṇāha [from pari + nah] compass, circumference, breadth, extent, girth SN II 206 (of the moon) = AN V 19; Jāt III 192, 277, 370; V 299; Puggalapaññatti 53; Miln 282, 311; Paramatthajotikā II 382 (āroha + p.).
:: Pariṇāma [from pari + nam, cf. Classical Skt. 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 AN II 87; III 131; V 110; Cullaniddesa §304 1 C; Miln 112, 135f., 304; Vism 31. 2. Alteration of food, digestion, in phrase sammā-pariṇāmaṁ gacchati MN I 188; SN I 168; AN III 30; cf. Mahāvastu I 211. 3. ripening Miln 93. 4. course, development, fulfilment, in special sense: dispensation, destiny Jāt 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 DN I 92; Vinaya III 259 (puttassa rajjaṁ p. for his son); IV 156; Peta Vatthu Commentary 281. — present participle °ṇāmayamāna Jāt V 424. See also āvajjeti, — past participle pariṇāmita (q.v.).
:: Pariṇāmin (adjective) [from pariṇāma] ending in, resulting in (—°) MN I 11, 526; III 88.
:: Pariṇāmita [past participle of pariṇāmeti] 1. bent down Jāt VI 269 (of trees, overladen with fruit, commentary explained as "entangled"). 2. issued, apportioned, destined Jāt V 171; Peta Vatthu Commentary 254.
:: Pariṇāmitar [agent noun of pariṇāmeti] one who destines or makes develop, fate, destiny Jāt 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 DN 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 DN I 89; II 17, 177; MN I 220; II 175; AN III 151; Snp page 106 (cf. Paramatthajotikā II 450 = Sumaṅgalavilāsinī I 250); Jāt I 155; IV 93; Miln 38, 314. — feminine pariṇāyikā. Epithet of wisdom, synonymous with paññā, i.e. insight, cleverness Dhammasaṅgani 1057; Puggalapaññatti 25; Vism 3; as 148.
:: Pariṇeti [pari + neti] to lead round or about SN II 128.
:: Pariñña (—°) [the adjective form of pariññā, cf. abhiñña] knowing, recognising understanding Iti 44 (bhūtapariññoso, or should we read bhūtapariññāya?); also in compound pariññacārin (to be explained as shortened gerund pariññā?) Snp 537 (= paññāya paricchinditvā caranto living in full knowledge, i.e. rightly determining); also (abstract) pariññatthaṁ at Iti 29 (abhiññatthaṁ + p.), cf. SN IV 253.
:: Pariññā1 (feminine) [cf. Epic Skt. 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 MN I 66, 84; SN III 26 (yo rāgakkhayo dosā° moha° ayaṁ vuccati p.), 159f., 191; IV 16, 51, 138, 206, 253f.; V 21, 55f., 145, 236, 251, 292; AN 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; Jāt VI 259 (where ñāṇa° for ñāta°); Dhp 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": SN V 182; Snp 455, 737, 778 (= parijānitvā Mahāniddesa 51f.), 1082 (corresponds with pahāya, cf. similar phrase pahāya parijānitvā Dhp IV 232); Iti 62; Jāt VI 259.
:: Pariññā2 (indeclinable) [gerund of parijānāti for *parijñāya, cf. same short forms of ādā and abhiññā] having full knowledge or understanding of Snp 779 (= parijānitvā Mahāniddesa 56 and Paramatthajotikā II 518); Iti 44 (perhaps to be read pariññāya for pariññāso).
:: Pariññāta [past participle of parijānāti] well understood, thoroughly known Theri 106; MN I 1f.; SN 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.); Dhp 92 (°bhojano adjective one who lives on recognised food or takes the right view of the food he eats, cf. Dhp II 172); Miln 352 (°āhāro); contrasted with bhāvita: consciousness is to be well studied, insight is to be made to grow MN I 293.
:: Pariññātatta (neuter) [abstract from pariññāta] the fact of having full or exact knowledge SN V 182.
:: Pariññātāvin (adjective) [from pariññāta] one who has correct knowledge SN III 159f., 191 (puggala).
:: Pariññeyya (adjective) [gerund of parijānāti] knowable, perceivable, to be known (accurately) MN I 4; SN III 26; IV 29; Dhp IV 233 (cf. Cullaniddesa under abhiññeyya).
:: Paripaccana (neuter) [pari + paccana] ripening, healing (of a wound) Miln 112.
:: Paripaccati [pari + paccati] to become ripe, to heal (of a wound) Miln 112.
:: Paripakka (adjective) [pari + pakka] 1. (quite) ripe, ripened, matured, developed DN I 54; SN IV 105 = Sumaṅgalavilāsinī I 50; AN IV 357; Dhp 260; Jāt I 91, 231; VI 1 (a p°); Udāna 36 (the same); Miln 194, 288; Dhp III 338; Paramatthajotikā I 56; Therīgāthā Commentary 273; Peta Vatthu Commentary 274 (su°). 2. overripe, rotten Miln 223.
:: Paripakkata [past participle of pari + pakkirati] scattered Theri 391 (reading doubtful).
:: Paripanna see palipanna.
:: Paripantha [pari + pantha] 1. "way round," edge, border; paripanthe in ambush (near a road) MN I 87; Jāt III 65. 2. obstacle, hindrance, danger. It refers especially to danger arising out of mishaps to or bad conditions of roads in the forests. DN I 52; SN I 43; AN I 153; III 252; V 136; Paṭisambhidāmagga I 162; Jāt I 395; III 268; IV 17; VI 57 (noun plural °ayo = kilesaparipanthā commentary), 75; Dhp I 14 (magga°), 16 (the same), 51, 69; migānaṁ p. danger to the crops from (the nuisance of) deer Jāt I 143, 154. — saparipantha full of danger Dhp I 63. See also palipatha.
:: Paripanthika (adjective) [from paripantha] forming or causing an obstacle AN I 161. The usual form is pāri° (q.v.).
:: Paripañhati [denominative from pari + pañha] to question AN V 16.
:: Paripatati [pari + patati, cf. nipatati] to fall down, to fall off from (ablative) Vinaya II 152f.; Jāt 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 Miln 91 (opposite sambhavati); combined with paridhaṁsati at Mahāniddesa 5; Miln 249, 265.
:: Paripācana (neuter) [pari + pācana1] ripening, maturing, digestion Vism 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) SN 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 Jāt VI 373 (atthaṁ p. °ācayitvā = vaḍḍhetvā commentary); Miln 232, 285, 288, 296, — past participle paripācita Vism 365.
:: Paripāka [from pari + pac] 1. ripeness, maturity, development, perfection DN I 9 (cf. Sumaṅgalavilāsinī I 94); Udāna 36 (pañca dhammā paripākāya saṁvattanti); Jāt I 142, 148; VI 236; Miln 288; Vism 116 (bodhi°), 199; Dhp 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 DN II 305; MN I 49; SN II 2, 42f.; AN V 203; Cullaniddesa §252; Dhammasaṅgani 644; cf. BHS 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 Vism 74.
:: Paripāteti or Paripāṭeti [causative of paripatati. cf. BHS paripāṭayati to destroy Divyāvadāna 417] to cause to fall down, to bring to ruin, to attack, pursue Vinaya IV 115; Jāt II 208; III 380; Miln 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 Snp 776 (cf. Mahāniddesa 46f.), 1145; Dhp 34 (= saṇṭhātuṁ na Sakkoti Dhp I 289); Jāt IV 93; Miln 91, 249. Past participle pariphandita (q.v.).
:: Pariphandita [past participle of pariphandati] wavered, trembled, quivered Jāt III 24.
:: Paripīḷita (adjective) [pari + pīḷita, past participle of pīḍ] oppressed, vexed, injured Miln 97 (aggi-santāpa-pariḷāha°), 303 jighacchāya).
:: Paripīta (adjective) [pari + pīta] very dear, highly valued Saddhammopāyana 571.
:: Pariplava [from pari + plu] unsteady, wavering, swerving about Dhp 38 (= upplavana Dhp I 309).
:: Pariplavati [pari + plu] to quiver, roam about, swerve Jāt III 484 (present participle pariplavanto = upplavamāna commentary — past participle paripluta (q.v.).
:: Paripluta [past participle of pariplavati] immersed, drenched Jāt VI 78 (= nimugga commentary); Dāṭhāvaṁsa III 34.
:: Paripothita [past participle of *paripotheti] beaten, whipped Miln 188 (laguḷehi).
:: Parippharati [pari + sphar] to pervade DN I 74 (= samantato phusati Sumaṅgalavilāsinī I 217); MN 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 DN I 74; MN 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); AN I 257; Jāt VI 566; Peta Vatthu III 102 (°itvā = āsiñcitvā Peta Vatthu Commentary 231). gerund -akaṁ DN I 74 (= siñcitvā Sumaṅgalavilāsinī I 218); MN I 276; II 15; III 92; see Geiger Pāḷi Gramar §215, — past participle paripphosita (q.v.).
:: Paripphosita [past participle of paripphoseti] sprinkled all round Jāt VI 51, 481 (candana sāra°).
:: Paripphuṭṭha [past participle of parippharati] filled, pervaded DN I 75; MN III 94 (spelled here paripphuta). cf. BHS parisphuṭa Mahāvastu II 349; III 274; Lalitavistara 33, 385.
:: Paripucchati [pari + pucchati] to as a question, to interrogate, inquire Vinaya I 47 = 224; II 125; SN I 98; AN V 16; Snp 380, 696 (°iyāna gerund), 1025; Puggalapaññatti 41; Miln 257, 408; Paramatthajotikā II 111.
:: Paripucchā (feminine) [pari + pucchā] question, interrogation Vinaya I 190 (uddesa + p.); II 219 (the same); AN 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 MN I 200 (°saṅkappa), III 276; SN II 283; IV 104; V 315; Paṭisambhidāmagga I 172 (= pariggahaṭṭhena parivāraṭṭhena, paripūraṭṭhena p., i.e. acquiring, keeping, fulfilling); Snp 889 (°mānin = samatta-mānin Mahāniddesa 298), 904; Iti 40 (°sekha); Peta Vatthu IV 163; Vism 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 Snp 548 (°kāya = lakkhaṇehi puṇṇatāya ahīnaṅga-paccaṅgatāya ca paripuṇṇa-sarīro Paramatthajotikā II 452); Miln 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 Vism 132 (one of the seven constituents of dhamma-vicaya-sambojjhaṅga).
:: Paripūra (adjective) [pari + pṛ] full, complete, perfected, accomplished DN I 75; MN I 138; III 94; SN II 32; IV 247; V 269 (feminine °ī); AN II 77; V 10f.; Snp 205, 1017; Paṭisambhidāmagga I 15, 18, 49, 172; II 122; Puggalapaññatti 35, 36. — aparipūra not completed, imperfect, incomplete AN II 77; IV 314f.; V 10 sq; Iti 107; Puggalapaññatti 35, 36.
-kāritā completing MN I 64, 66 sq; -kārin completing, fulfilling, making complete, doing to the full MN I 33f., 64; SN V 201; AN II 136; III 215; IV 380; V 131f.; Puggalapaññatti 37; Miln 243.
:: Paripūraka (adjective((—°) one who fills, filling Vism 300 (Niraya°).
:: Paripūraṇa (neuter) [from paripūreti] fulfilment, completion Vism 3 (sīla°). See pāripūraṇa.
:: Paripūrati [pari + pūrati] to become full or perfect Dhp 38; Jāt IV 273 (devaloko p.); Miln 395 (sāmaññaṁ); future paripūrissati Dhp I 309. — passive paripūriyati to be fulfilled or perfected Dhp I 309, — past participle paripuṇṇa (q.v.). — causative paripūreti (q.v.).
:: Paripūratta (neuter) [abstract from paripūra] fullness, completeness, completion SN V 200f. (+ samatta).
:: Paripūreti [causative of paripūrati] to fulfil; to fill (up), make more full, supplement, fill out, additional to DN I 74 (parisandeti p. parippharati; Sumaṅgalavilāsinī I 217 explains as "vāyunā bhastaṁ viya pūreti"); II 221; MN III 92; SN I 27 (devakāyaṁ) = 30; II 29, 32; III 93 (sāmaññatthaṁ) = AN II 95 = Iti 90; Peta Vatthu II 945 (present participle °ayanto); Puggalapaññatti 31, 35; Miln 349 (lekhaṁ); Peta Vatthu Commentary 29 (sāgaraṁ), 30 (ñātidhammo °pūretabbo), 136 (vassasahassāni); Saddhammopāyana 371. — present participle medium °pūramāna DN 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 SN I 139.
:: Parirakkhaṇa (neuter) [from pari + rakṣ] guarding, preserving, keeping Miln 356, 402; Peta Vatthu Commentary 130.
:: Parirakkhati [pari + rakṣ, cf. abhirakkhati] to guard, protect; preserve, maintain Snp 678 (potential °rakkhe); Miln 410; Saddhammopāyana 413, 553 (sīlaṁ).
:: Parirañjita [pari + rañjita] dyed, coloured; figurative marked or distinguished by (instrumental) Miln 75.
:: Parisahati [pari + sahati] to overcome, conquer, master get the better of SN 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 = AN IV 345 (alābhāya); Jāt 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 MN II 120; SN I 178, 194; AN V 65.
:: Parisaṁsibbita [pari + past participle of saṁsibbati] sewn together, entwined Dhp 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. DN I 75, 214; MN 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 DN I 75 = MN III 94.
:: Parisaṇha (adj,.) [pari + saṇha] very smooth or soft Miln 198.
:: Parisaṇṭhāti [pari + saṇṭhāti] to return into the former state, to be restored; preterit °saṇṭhāsi Jāt III 341.
:: Parisaṅgāhāpeti [pari + causative of saṅgaṇhāti] to induce someone to mention or relate something Jāt VI 328.
:: Parisaṅkati [pari + saṅkati] to suspect, fear, have apprehension Jāt III 210, 541; Dhp I 81, — past participle °saṅkita (q.v.). cf. āsaṅkati.
:: Parisaṅkā (feminine) [from pari + śaṅk] suspicion, misgiving Vinaya IV 314; DN III 218. cf. āsaṅkā.
:: Parisaṅkita [past participle of parisaṅkati] suspecting or suspected, having apprehensions, fearing Vinaya II 243 (diṭṭha-suta°); AN III 128; Jāt IV 214; V 80; Miln 372; Dhp 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 Jāt III 485) Jāt 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 Dhp 342, 343 (= saṁsappati bhāyati Dhp IV 49).
:: Parisarati [pari + smṛ, but according to Kern, Toevoegselen sub voce pari here from Prākrit paḍi = Skt. prati, thus for pratismarati] to remember, recollect Jāt 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; AN II 180 (ī); Jāt V 61; Sumaṅgalavilāsinī I 141 and parisatiṁ MN I 68; AN II 180 (varia lectio); Jāt V 332, besides the regular forms parisāyaṁ (locative singular) Vinaya II 296; AN V 70; and parisāsu (locative plural) SN II 27; Iti 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) DN II 109; III 260; MN I 72; AN IV 307. Four assemblies (the first four of the above) at DN 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) SN II 218; AN V 10; cf. Jāt I 40 (catu-parisa-majjhe), 85 (the same), 148 (the same). — two assemblies (viz. Brahma°, Māra°) at DN III 260; allegorically two groups of people (viz. sāratta-rattā and asāratta-rattā) MN II 160 = AN 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); MN I 153 (nevāpika°); II 160; III 47; SN I 155 (brahma°), 162 sarājikā p.), 177; AN 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; Iti 64 (upāsakā °sāsu virocare); Snp 349, 825f.; Jāt I 151, 264; VI 224 (omissaka°); Peta Vatthu III 96; Miln 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 Jāt III 61; -āvacara one who moves in the society, i.e. the Brotherhood of the Bhikkhus AN IV 314; V 10; -gata (-ggata) having entered a company Snp 397 (= pūga-majjha-gata Paramatthajotikā II 377); Puggalapaññatti 29; -ññū knowing the assembly AN III 148; IV 113 (+ kālaññū puggalaññū), cf. DN III 252; -dussana defilement of the assembly AN II 225 (opposite °sobhaṇā); -pariyanta the outer circle of the congregation Dhp I 67; III 172; -majjhe in the midst of the assembly Jāt I 267; II 352; Peta Vatthu Commentary 11; -sārajja being afraid of the A. Miln 196 = Cullaniddesa §470 (so read for parisārajja).
:: Parisedita [past participle of pari + causative of svid, Skt. parisvedita in slightly different use] heated, hatched, made ripe MN I 104 (bījāni); SN III 153; Vinaya III 3; AN IV 125 (aṇḍāni), 176.
:: Parisesa *Parisesa [pari + sesa] remnant, remainder, rest; only negative aparisesa (adjective) without remainder, complete, entire MN I 92, 110; AN III 166 = Puggalapaññatti 64; AN IV 428 (°ñāṇadassana).
:: Parisibbita [past participle of pari + sibbati] sewn round, bordered Vinaya I 186; Jāt V 377.
:: Parisiñcati [pari + siñcati] to sprinkle all over, to bathe MN I 161; SN I 8 (gattāni); Saddhammopāyana 595.
:: Parisodhana (neuter) [from parisodheti] cleansing purification Miln 215.
:: Parisodheti [pari + causative of śudh] to cleanse, clean, purify MN III 3, 35 (preterit °sodhesi); Snp 407 (preterit °sodhayi); Dhp II 162 (vodapeti + p.). — Frequently in phrase cittaṁ p. to cleanse one's heart (from = ablative) DN III 49; SN IV 104; AN II 211; III 92; Mahāniddesa 484; Puggalapaññatti 68, — past participle parisodhita (q.v.).
:: Parisodhita [past participle of parisodheti] cleaned, cleansed, purified Miln 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 SN I 91.
:: Parisoseti [causative of parisussati] to make dry up, to exhaust, make evaporate (water) Miln 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, Jāt 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 MN I 10 (utu°); AN III 388 (the same); Snp 42, 45, 770, 921, 960f.; Dhp 328 (°ayāni = sīha-vyagghādayo pākaṭa-parissaye, rāga-bhaya-dosa-bhayādayo paṭicchanna-parissaye Dhp IV 29); Mahāniddesa 12 = Cullaniddesa §420 (where same division into pākaṭa° and paṭicchanna°); Mahāniddesa 360, 365; Jāt I 418; II 405; V 315, 441 (antarāmagga p. cf. paripantha in same use); Vism 34 (utu°); Paramatthajotikā II 88 (explained as paricca sayantī ti p.); Dhp 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; Jāt I 198; III 377; Mahāniddesa 226; Dhp 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; Jāt I 198. 2. not to be filtered, i.e. so that there is nothing left to be filtered Jāt I 400 (so read for °ssavanaka). Or is it "not overflowing"?
:: Parissāveti [causative of pari + sru] to strain or filter Jāt I 198 (pānīyaṁ); Sumaṅgalavilāsinī I 206 (udakaṁ); III 207 (pānīyaṁ), — past participle parissāvita (q.v.).
:: Parissāvita [past participle of parissāveti] strained, filtered Jāt I 198 (udaka).
:: Parissuta [past participle of pari + sru] overflowing Jāt VI 328 (= atipuṇṇattā pagharamāna).
:: Parisuddha ￼ (adjective) [pari + past participle of śudh] clean, clear, pure, perfect Vinaya II 237; MN I 26; III 11; SN II 199 (°dhammadesanā); III 235; V 301, 354; AN III 125 (°ñāṇa-dassana); IV 120f.; Jāt I 265; Vism 2 (accanta°); Puggalapaññatti 68 (samāhite citte parisuddha); Miln 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, MN I 17.
-ājīva (adjective) of pure livelihood DN I 63 (see Sumaṅgalavilāsinī I 181); AN III 124 (cf. pārisuddhi).
:: Parisuddhatta (neuter) [abstract from parisuddha] purity, cleanliness, perfection MN I 36; Miln 103f.; Vism 168. — as feminine pari-suddhatā at Vism 30.
:: Parisuddhi (feminine) [from pari + śudh] purity, purification SN I 169. The usual spelling is pārisuddhi (q.v.).
:: Parisujjhati [passive of pari + śudh] to become clear or clean, to be purified SN I 214; Snp 183, 184, — past participle parisuddha (q.v.).
:: Parisukkha (adjective) [pari + sukkha] dried up, very dry Jāt I 215 (of fields); Miln 302 (of the heart); Peta Vatthu Commentary 64 (°sarīra).
:: Parisukkhita [past participle of pari + śukṣ, intensive of śuṣ] dried up, withered Miln 303 (°hadaya).
:: Parisumbhana (neuter) [from pari + śumbh] throwing down Jāt VI 508 (bhūmiyā p.).
:: Parisumbhati [pari + sumbhati] to strike, hit, throw down Jāt III 347 (= paharati commentary); VI 370, 376 (the same commentary).
:: Parisussana (neuter) [from pari + śuṣ] drying up completely, withering Jāt V 97.
:: Parisussati [pari + sussati] to dry quite up, waste quite away Jāt 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 Theri 313 (= santappati Therīgāthā Commentary 233); Miln 313, — past participle paritatta (q.v.).
:: Paritasita (neuter) [pari + tasita1 or tasita2] worry, excitement DN I 40 (varia lectio °tassita, cf. DB I 53).
:: Paritassanā (feminine) [from paritassati, q.v. for meaning] trembling, fear; nervousness, worry; excitement, longing DN I 17 (= ubbijjanā phandanā etc. Sumaṅgalavilāsinī I 111); MN I 136; III 227; SN III 15f., 133; Miln 253, 400. — negative a° SN III 15; MN I 136.
:: Paritassati and Paritasati [pari + tasatid, in form clearly = Skt. paritṛṣyati, but frequently confused with tasati2, cf. tasa. Snp 924 is the only example of paritasati representing tasati2] to be excited, to be tormented, to show a longing after, to be worried DN II 68; MN I 36, 67, 151; SN II 82, 194; III 43, 55; IV 23, 65, 168; AN II 27; III 133f.; Snp 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); Miln 253, 400; Dhp 397 (= taṇhāya na bhāyati Dhp IV 159); Saddhammopāyana 476. — present participle aparitassaṁ DN II 68; MN I 67; SN II 82; III 55; Iti 94. Past participle paritasita (q.v.).
:: Paritassin (adjective) [from paritassati] trembling, excited, worrying, only negative a° AN IV 108, 111, 230f.
:: Paritatta [past participle of paritappati] tormented, worried, vexed, grieved Miln 313.
:: Paritāpa = paritāpana Miln 313 (ātāpa + p.).
:: Paritāpana (neuter) [pari + tāpana, of tap] tormenting, torture, affliction, mortification MN I 78, 341-344; AN 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 MN I 341 (ātāpeti + p.), 506; SN IV 337; AN III 54, 380; Jāt V 420 (mā paritāpi).
:: Parito (adverb) [from pari, cf. Skt. 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 Jāt 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 BHS 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 Skt. 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; DN I 45; MN III 148 (°ābha of limited splendour, opposite appamāṇābha); SN II 98; IV 160 (opposite adhimatta); AN IV 241; V 63; Iti 71; Snp 61, 390 (°pañña of inferior wisdom, cf. Cullaniddesa §415), 1097 (the same); Jāt 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); AN II 73 (rakkhā + parittā); Jāt I 200 (manto + parittaṁ + vaḍḍhiṁ), 396 (paccekabuddhehi °ṁ kārāpeti makes them find a safeguard through the p.); IV 31 (osadhaṁ vā °ṁ vā); Miln 150 (feminine and neuter). — Various parittās in the way of suttantas are mentioned at Vism 414 (Khandha°; Dhajagga°: SN I 218f.; Āṭānāṭiya°: DN III 195f.; Mora°: Jāt II 33). cf. DB III 185.
-vālikā sand worn on the head as an a mulet Jāt I 396, 399; -suttaka a thread worn round the head as a charm Jāt I 396, 399.
:: Parittaka [paritta1 + ka] small, insignificant, little Mahāniddesa 306 (for appaka etc. As at Cullaniddesa §414); Peta Vatthu I 1011; II 967; Miln 121 (a°), 253; Sumaṅgalavilāsinī I 170 (for appa); Peta Vatthu Commentary 51; Saddhammopāyana 42. — feminine parittikā Thera 377.
:: Parittāṇa (neuter) [pari + tāṇa. cf. Epic Skt. paritrāṇa] protection, shelter, refuge, safeguard, safety DN I 9 (sara° from an arrow, i.e. a shield); III 189; Jāt 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 (—°) SN I 201.
:: Parittāyaka (adjective) [from pari + tāyati] safeguarding against, sheltering against, keeping away from Vism 376 (aṅgāra-vassaṁ p. thero).
:: Parituleti [pari + tuleti] to weigh, consider, estimate, think Vism 522. — Sammohavinodanī 130.
:: Parivaccha (neuter) [formation from gerund of pari + vrt, corresponds to *parivṛtyaṁ (?)] being active, preparation, outfit Jāt V 46; VI 21 (ga mana°); Dhp 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 = Skt. 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 Jāt VI 580 (cf. Skt. parivāda an instrument with which the lute is played). — Another parivadentikā we find at Jāt 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 Miln 297 (cittaṁ p.; opposite pariyādiyati).
:: Parivahati [pari + vahati] to carry about Theri 439 (dārake).
:: Parivajjana (neuter) [from pari + vṛj] avoiding, avoidance MN I 7, 10; AN III 387, 389; Miln 408; Vism 33. As feminine °ā at Vism 132, and ibid. As abstract parivajjanatā.
:: Parivajjeti [pari + vajjeti, causative of vṛj] to shun, avoid, keep away from (accusative) MN I 10; SN I 69, 102, 188, 224; Snp 57 (= vivajjeti Cullaniddesa §419), 395f., 768 (kāme, cf. Mahāniddesa 6), 771; Iti 71; Dhp 123 (pāpāni), 269; Jāt IV 378 (future °essati); Peta Vatthu IV 146 (nivesanaṁ); IV 178 (loke adinnaṁ °ayassu); Miln 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 Jāt 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; DN I 176; MN I 391; SN II 21; Snp 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 Jāt V 431.
:: Parivattaka [from parivatta] circle (literal turning round) Jāt I 101; cf. parivattika in phrase paligha° (q.v.).
:: Parivattana (neuter) [from parivattati] setting going, keeping up, propounding Jāt 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; Jāt V 431 (siṅgaṁ); Peta Vatthu IV 53 (= pariyāti Peta Vatthu Commentary 260); Miln 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 Jāt I 202; II 275 (sarīraṁ); V 217; Sumaṅgalavilāsinī I 244. 2. to deal with, handle, set going, put forth, recite Vism 96, in phrase mantaṁ p. to recite, practise a charm Jāt I 200, 253; Peta Vatthu II 613 (= sajjhāyati vāceti Peta Vatthu Commentary 97); cf. mantaṁ pavatteti and pavattar; saraṁ p. to make a sound Jāt I 405; adhippāyaṁ speak out, propound, discuss Peta Vatthu Commentary 131. 3. to change, exchange Vinaya II 174; Jāt III 437, — past participle parivattita (q.v.).
:: Parivattita [past participle of parivatteti] 1. turned round, twisted Jāt IV 384. 2. recited Vism 96.
:: Parivaṭṭa [from pari + vṛt, cf. parivattana] round, circle, succession, mainly in two phrases, viz. catu° fourfold circle MN III 67; SN III 59 (pañcupādāna-kkhandhe, cf. aṭṭha-parivaṭṭa-adhideva-ñāṇadassana AN IV 304); and ñāti° circle of relatives DN I 61 (= ñāti Sumaṅgalavilāsinī I 170; cf. explanation ābandhanatthena ñāti yeva ñāti-parivaṭṭo Sumaṅgalavilāsinī I 181 = Puggalapaññatti 236); II 241; MN 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 DN I 22 (translated "a path could be traced round it" DB I 36). Can it be misspelling for pariyanta? Kern, Toevoegselen sub voce equals it to Skt. parivartman, and adds reference °kata "bounded" (synonym paricchinna) Miln 132.
:: Parivādinī (feminine) [from pari + vad, late Skt. the same] a lute of seven strings Abhidhānappadīpikā 138. — See parivadentikā.
:: Parivāra [from pari + vṛ] 1. surrounding, suite, retinue, followers, entourage, pomp Jāt 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°); AN II 91 (deva° and asura°); Jāt I 92 (mahā-bhikkhusaṅgha°); Puggalapaññatti 52 (pheggu sāra°; with explanation Puggalapaññatti 229: rukkho sayaṁ-pheggu hoti, parivāra-rukkhā pan'assa sārā honti); Miln 285 (dvisahassa-paritta-dīpa-p°ā, cattāro mahā dīpā); Vism 37; Dhp III 262 (pañcasata bhikkhu°); Peta Vatthu Commentary 53 (accharā-sahassa°), 74 (dvisahassadīpa°); sa° with a retinue (of ...) Jāt 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) AN I 38 °sampadā) Paṭisambhidāmagga I 172 (pariggaha, p., paripūra); Dhp 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 Jāt I 266 (pañca-sugandhika°); Miln 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 Jāt V 234. See also parivāra four and paricāraka.
:: Parivāraṇa (neuter) [from pari + vṛ] 1. covering, drapery (so translated at Kindred Sayings I page 45) SN I 33. 2. (adjective) (—°) surrounded by Jāt V 195 (= parikkhitta commentary).
:: Parivāreti [causative of pari + vṛ] to cover, encompass surround Jāt I 181 (nagaraṁ °ayiṁsu); II 102 (future °essati); III 371 (rukkhaṁ); IV 405 (for parikaroti); VI 179. gerund parivāretvā used as preposition "round" Jāt 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 DN II 13; Peta Vatthu IV 129 (varia lectio °cāreti); Peta Vatthu Commentary 228; in present participle medium °vāriyamāna (with varia lectio °cāriyamāna) at DN II 21; AN I 145; Jāt I 58; Vimāna Vatthu 92. — See also anuparivāreti, — past participle parivārita (q.v.).
:: Parivārita [past participle of parivāreti] surrounded, figurative honoured SN I 166, 192 = Thera 1235; Jāt II 48; purakkhata + p.); Dhp IV 49 (= purakkhata Dhp 343); as 1 (devānaṁ gaṇena); Dāṭhāvaṁsa I 16 (varia lectio for parimārita).
:: Parivāsa [from pari + vas2, cf. Epic Skt. parivāsa only in meaning 1] 1. sojourn; stay, in phrase vipassanā° Dhp III 118; as 215. 2. period under probation, (living under) probation Vinaya III 186 (°ṁ vasati, cf. parivuttha); IV 30; SN II 21 (°ṁ vasati). °ṁ deti to allow probation Vinaya I 49; II 7; IV 30, 127; °ṁ yācati to as 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 AN 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 Jāt 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) Jāt I 51 (varia lectio °vārita); cf. samparivāsita (well seasoned?), which is perhaps to be read at Jāt II 435 for aparivāsika.
:: Parivāta (—°) [past participle of pari + vā] blown round or through, i.e. filled with, stirred by Miln 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); Dhp 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); Jāt I 126; Miln 15 (°ṁ sammajjati), 19; Vism 90; Dhp 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 Vism 109. — feminine °ikā Therīgāthā Commentary 17.
:: Parivesanā (feminine) [from pari + viṣ] distribution of food, feeding, serving meals Vinaya I 229; SN I 172; Snp page thirteen (= bhattavissagga Paramatthajotikā II 140); Miln 247, 249; Dhp IV 162; Peta Vatthu Commentary 109 (°ṭṭhāna), 135 (the same).
:: Pariveṭhita [past participle of pari + veṣṭ] enveloped, covered Miln 22. Opposite nibbeṭhita (q.v.).
:: Parivisaka (adjective) [from parivisati] providing, serving food Vism 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); DN II 127; Jāt I 87, 90; II 277; IV 116; Peta Vatthu II 84 (= bhojeti Peta Vatthu Commentary 107); II 88 (the same 109); Vism 108, 150 (sūdo bhattāraṁ p.); Vimāna Vatthu 6; Peta Vatthu Commentary 42, 78.
:: Parivitakka [pari + vitakka, cf. BHS parivitarka Divyāvadāna 291] reflection, meditation, thought, consideration MN II 170 (ākāra°), Vinaya II 74; SN II 115 (the same); AN II 193 (the same); Miln 13; Dhp 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. DN I 117; II 218; SN I 121, 178; III 96; V 294; AN III 374; and cetaso-parivitakka, e.g. DN I 134; SN I 71, 103, 139; II 273; III 96, 103; IV 105; V 167; AN II 20.
:: Parivitakketi [pari + vitakketi] to consider, reflect, meditate upon Jāt III 277, — past participle °vitakkita (q.v.).
:: Parivitakkita [past participle of parivitakketi] reflected, meditated, thought over MN I 32; SN I 193. — neuter °ṁ reflection, thinking over Peta Vatthu Commentary 123 (°e with reference to nūna, i.e. particle of reflection).
:: Parivitthiṇṇa [pari + vitthiṇṇa, Skt. vīstīrṇa, past participle, of vi + stṛ] spread out wide Miln 99.
:: Parivīmaṁsati [pari + vīmaṁsati, desiderative of pari + man, cf. vīmaṁsā for mīmāṁsā] to think over, consider thoroughly, examine, search SN II 80f.; Iti 42 = Snp 975 (present participle dhammaṁ °vīmaṁsamāna, cf. Mahāniddesa 508); Sumaṅgalavilāsinī I 134; Dhp IV 117 (attānaṁ).
:: Parivīmaṁsā (feminine) [pari + vīmaṁsā] complete inquiry, thorough search or examination MN III 85; SN III 331; V 68; Paramatthajotikā II 173.
:: Parivuta [past participle of pari + vṛ] surrounded by (—° or instrumental) SN I 177; Jāt 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. BHS paryuṣita-parivāsa Avadāna-śataka I 259) Vinaya III 186 (tth); SN II 21 (ṭṭh).
:: Parivyatta (adjective) [pari + vyatta] quite conspicuous or clear Vism 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 Vism 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) DN 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) Jāt I 78. — See also pariyatta1 pariyatti, pariyāya 3, and compounds of ceto.
:: Pariyanta [pari + anta, cf. Skt. paryanta] 1. limit, end, climax, border SN I 80 (manāpa° "limit-point in enjoyment"; cf. commentary nipphattikaṁ koṭikaṁ Kindred Sayings 320); Jāt I 149 (hattha-pāda° hoofs), 221 (udaka°), 223 (sara°); II 200 (aṅgaṇa°); Peta Vatthu II 1312; Dhp 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; MN III 90; SN II 122 (āyu°); AN I 164 (the same); Snp 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. BHS paryantīkṛta "finished" Divyāvadāna 97, 236); -cārin living in self-restriction Snp 964 (cf. Mahāniddesa 483); -dassāvin seeing the limit AN V 50; -rahita without limits Dhp III 252.
:: Pariyantavant (adjective) [from pariyanta] having a limit, having a set or well-defined purpose; feminine °vatī (vācā) discriminating speech DN I 4 = MN 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 SN II 83 = AN II 198 (kāya-p. °ā and jīvita-p.°ā vedanā); Vism 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 AN V 34, 38; Paṭisambhidāmagga I 121f.; Vibhaṅga 340.
:: Pariyatta2 (adjective) [cf. Skt. 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; DN III 241f. (yathā sutaṁ yathā p°ṁ dhammaṁ). (b) sufficient, enough Peta Vatthu Commentary 33 (= alaṁ).
:: Pariyatti (feminine) [from pari + āp, cf. Epic Skt. paryāpti and Pāḷi pariyāpuṇāti] adequacy, accomplishment, sufficiency, capability, competency; indriya-paro° efficiency in the (knowledge of) thoughts of others SN 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 Dhp I 71. 2. Accomplishment in the scriptures, study (learning by heart) of the holy texts Vism 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) Dhp II 30; cf. Paramatthajotikā I 91 (tipiṭaka-sabba-p.-pabheda-dhara); Jāt II 48 (°ṁ ṭhapetvā leaving the learning aside); Miln 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 Miln 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 AN 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; Dhp IV 39.
:: Pariyaya [cf. Epic Skt. 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 Jāt III 460 (= kālapariyāya commentary); V 367 (kāla°).
:: Pariyā (feminine) [from pari + yā] winding round, turning round; of a tree, branch Jāt 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 MN I 487 (kaṭṭha°, opposed to upādāna); SN I 152; III 16f. (cetaso p., cf. pariyādāya and °dinna); IV 33 (sabb'upādāna°) AN II 139; Jāt V 186. cf. BHS paryādāna Divyāvadāna 4, 55, 100. — especially in following phrases: āsava° and jīvita° DN I 46 (jīvita-pariyādānā ablative, explained at Dhp I 128 as "jīvitassa sabbaso pariyādinnattā parikkhīṇattā puna appaṭisandhika-bhāvā ti attho"); SN II 83 = AN II 198; SN III 126; IV 213; AN IV 13, 146; Puggalapaññatti 13; Miln 397; and combined with parikkhaya in °ṁ gacchati to be exhausted or consummated AN V 173 = Snp page 126; Miln 102; Peta Vatthu Commentary 147, cf. BHS 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" MN I 91; Iti 19; Dhp I 15. 3. losing control over, giving out (cittaṁ) SN III 16; IV 125. In absolute sense perhaps at SN V 51 = AN IV 127 (with vv.ll. pariyenāya and pariyāya).
:: Pariyādinna [often spelled Pariyādiṇṇa, e.g. in vv.ll. At DN II 8; MN II 172; III 118, — past participle of pariyādiyati] 1. (passive) exhausted, finished, put an end to, consummated Vinaya I 25 (tejo); DN II 8 = MN III 118; SN II 133f. (dukkhaṁ; parikkhīṇaṁ + p.); V 461f. — negative apariyādinna not finished, not exhausted MN I 79 (muttakarīsaṁ °ādiṇṇaṁ), 83 (dhammadesanā ādiṇṇā); SN II 178f. 2. (Med.) having exhausted, lost control over, being overcome (usually °citta adjective) Vinaya II 185; MN II 172; SN 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 SN III 155 (rāgaṁ); Cullaniddesa under parisahati. — potential °ādiyeyyaṁ Vinaya I 25 (tejaṁ). — gerund °adiyitvā Vinaya I 25 (tejaṁ); IV 109 (the same); SN I 84 (translation "confiscate"). 2. to become exhausted, give out Jāt V 186 (udakaṁ); Miln 297 (cittaṁ p.; opposed to parivaḍḍhati), — past participle pariyādinna (q.v.).
:: Pariyāgata [pari + ā + gata] having come to, reached, attained Jāt 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 Vism 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" DN I 16 (cf. Sumaṅgalavilāsinī I 106); MN I 520.
:: Pariyāpadāna (neuter) [pari + apadāna, the latter for ava°, and metrical lengthening of a] good advice, application, trick, artfullness, artifice Jāt V 361, 369. (commentary explains as parisuddha after varia lectio pariyodāta which was probably misread for pariyodāna), 370.
:: Pariyāpajjati [pari + āpajjati] to be finished AN 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); DN I 45 (= ābaddha Sumaṅgalavilāsinī I 127); Paramatthajotikā II 397 (milakkhabhāsa° etc.); Paramatthajotikā I 136 (vinaya°), 191 (saṅgha°); Dhp 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) SN II 280 = AN 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 SN IV 308f. = AN III 94.
:: Pariyāpuṇana (neuter) [abstract formation from pariyāpuṇāti] mastery over, accomplishment in (genitive) Vism 442 (Buddhavacanassa).
:: Pariyāpuṇāti [pari + āp, cf. BHS paryavāpnoti Divyāvadāna 613] 1. to learn (by heart), to master, to gain mastership over, to learn thoroughly Vinaya IV 305 (parittaṁ a charm); DN I 117 (= jānāti Sumaṅgalavilāsinī I 117); AN III 86 (dhammaṁ); future pariyāpuṇissati Dhp I 382 (dhammaṁ); gerund pariyāpuṇitvā SN 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) Jāt I 307. 2. to come near Jāt II 440.
:: Pariyāya [from pari + i, cf. Classical Skt. 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 DN I 179 (translation takes it literally "departure," i.e. going out of one's way, detour; or change of habit, see DB I 245); MN I 252, 326; III 7, 62; SN I 142 (translation "make occasion" [for coming]). 2. order, succession, turn, course (= vāra) DN I 166 (°bhatta i.e. feeding in turn or at regular intervals; explained as vāra-bhatta Puggalapaññatti 232); MN I 78, 282, 481; SN II 51f.; AN II 206; Jāt V 153 (= vāra); Peta Vatthu Commentary 242 (aparā°). 3. what goes on, way, habit, quality, property SN I 146 (ceto° habits of mind, thoughts, but see also pariya); AN V 160 (citta°, see ceto). 4. discussion, instruction, method (of teaching), discourse on (—°), representation of (—°) (= desanā); thus āditta° (of Vinaya I 34) Dhp I 88; especially in compound dhamma° disquisition on the Dhamma DN I 46; II 93; MN I 83; III 67; SN II 74; V 357; AN III 62; IV 166, 381; Snp page 218; also in following: vitakka° MN I 122; deva° AN III 402f.; peta° Peta Vatthu Commentary 92; cf. Vism 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 Vism 473, 499; cf. as 317 (figuratively). 6. mode, manner, reason, cause, way (= kāraṇa) DN 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; DN I 1 (cf. Sumaṅgalavilāsinī I 36), 174; MN I 24; AN I 56; Snp page 15. 7. winding round (of a tree: branch), in doubtful reading at Jāt VI 528 (see pariyā). — See also nippariyāya.
:: Pariyena [from pari + i, cf. Skt. paryayana] going round, walking round; of a ship: sailing round, tour, voyage SN V 51 (pariyenāya, varia lectio pariyādāya) = AN IV 127 (reads pariyādāya varia lectio pariyāya). Reading is doubtful.
:: Pariyesanā (feminine) and Pariyesana (neuter) [from pariyesati] search, quest, inquiry (a) (°nā) DN II 58, 61, 280 (twofold, viz. sevitabbā and asevitabbā); III 289; MN I 161 (twofold, viz. ariyā and anariyā); AN II 247 (the same); SN I 143; II 144, 171; III 29; IV 8f. (assāda° and ādīnava°); AN I 68 (kāma°), 93. (b) (°na) Mahāniddesa 262 (°chanda, + paṭilābha° and pa ribhoga°); Dhp III 256 (kāmaguṇe-ussukka). With paṭiggahaṇa and pa ribhoga at Dhp I 75.
:: Pariyesati [pari + esati, cf. BHS 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 DN I 223 (°esamāna present participle); Snp 482 (the same); SN I 177, 181; IV 62; AN II 23, 25, 247; Mahāniddesa 262; Cullaniddesa §427 (+ paṭilabhati and pa ribhuñjati); Jāt I 3, 138; Miln 109, 313; Dhp III 263 (present participle °esanto); Peta Vatthu Commentary 31; Saddhammopāyana 506. — gerundive °esitabba SN II 130; infinitive °esituṁ Paramatthajotikā II 316; and °eṭṭhuṁ (conjugated °iṭṭhuṁ?) Snp 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 Iti 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 DN I 222; AN I 93 (āmisa° and dhamma°); III 416; Snp 289 (vijjācaraṇa°) Jāt I 14; Nettipakaraṇa 1, 5; Sumaṅgalavilāsinī I 271.
:: Pariyiṭṭha [past participle of pariyesati] sought, desired, looked for SN IV 62 (a°); Miln 134; Vism 344 (°āhāra).
:: Pariyiṭṭhi = pariyeṭṭhi Snp 289 (Paramatthajotikā II 316 reads pariyeṭṭhi). Perhaps we should read pariyeṭṭhuṁ (see pariyesati).
:: Pariyodapana (neuter) and °ā (feminine) [from pariyodapeti], cleansing purification AN I 207 (cittassa); Dhp 183 (= vodāpana Dhp III 237); Nettipakaraṇa 44. In BHS distorted to paryādapana Mahāvastu III 12 (= Dhp 183).
:: Pariyodapeti [pari + odapeti, of causative of dā4 to clean] to cleanse, purify MN I 25; Dhp 88 (= vodapeti parisodheti) Dhp 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 Vism 149 (ñāṇa).
:: Pariyodāta (adjective) [pari + odāta, cf. pariyodapeti] 1. very clean, pure, cleansed, mostly combined with parisuddha (+ p.) DN I 75, 76 (+ p.); MN I 26; SN I 198; III 235 (+ p.); V 301; AN III 27 (+ p.); IV 120f.; Jāt V 369 (+; see pariyāpadāna); Puggalapaññatti 60; Sumaṅgalavilāsinī I 219; Dhp IV 72 (+ p.); Vimāna Vatthu 138. 2. very clever, accomplished, excellent [cf. BHS paryavadāta in same meaning at Divyāvadāna 100] Jāt III 281 (°sippa); Vism 136 (the same).
:: Pariyodha [pari + yodha] defence AN I 154.
:: Pariyoga [from pari + yuj] cauldron (see Kern, Toevoegselen sub voce) Miln 118.
:: Pariyogāha [pari + ogāha] diving into, penetration; only in compound dup° hard to penetrate, unfathomable SN IV 376; Miln 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 AN II 84; IV 13, 145f. (paññāya); Jāt 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; DN I 110; MN I 380; SN II 58; IV 328; Vibhaṅga 329; Miln 283.
-dhamma one who has penetrated into the Dhamma Vinaya I 16; AN IV 186, 210; Udāna 49.
:: Pariyogāya at MN I 480 is contracted form (gerund) of pariyogāhitvā (so explained by commentary).
:: Pariyonaddha [past participle of pariyonandhati, cf. onaddha and BHS paryavanaddha "overgrown" Divyāvadāna 120, 125] covered over, enveloped DN I 246; III 223 (a°); MN I 25; SN V 263; AN II 211 (uddhasta + p.); IV 86; Jāt I 30; Miln 161; Paramatthajotikā II 596 (= nivuta); Dhp III 199; Peta Vatthu Commentary 172 (taca°).
:: Pariyonandhana (neuter) [from above] covering Sumaṅgalavilāsinī I 135; Dhp III 198.
:: Pariyonandhati [pari + avanandhati] to tie down, put over, envelop, cover up Vinaya II 137; SN V 122; Jāt III 398; Dhp III 153, — past participle pariyonaddha (q.v.).
:: Pariyonāha [pari + onāha] enveloping, covering DN I 246 (= nīvaraṇa); Dhammasaṅgani 1157 (cf. Buddhist Manual of Psychological Ethics 288, note 5); Miln 300.
:: Pariyosāna (neuter) [pari + osāna of ava + sā] 1. end, finish, conclusion Jāt 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. DN I 62; Iti 111 and passim. 2. end, i.e. perfection, ideal, Arahantship (see on these figurative meanings and its application to Nibbāna Sumaṅgalavilāsinī I 175, 176) DN I 203 (brahmacariya + p.); II 283 (cf. DB II 316); III 55 (brahmacariya + p.); SN V 230; AN III 363 (Nibbāna°), 376 (brahmacariya°); Vism 5.
:: Pariyosāpeti [causative of pari + ava + sā, Skt. syati, of which past participle pariyosita cf. osāpeti] 1. to make fulfil Vinaya III 155; Sumaṅgalavilāsinī I 241; Therīgāthā Commentary 159 (for khepeti Theri 168). 2. to bring to an end, to finish Vism 244.
:: Pariyosita  1. [past participle of pari + ava + sā] finished, concluded, satisfied, DN II 224; MN I 12 (paripuṇṇa + p.). 2. [past participle of pari + ava + śri, cf. ajjhosita] fixed on, bent on Miln 140 (°saṅkappa).
:: Pariyottharati [pari + ottharati] to spread all over (intransitive) Miln 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 Jāt 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." BHS parya vasthāna points to another connection, see Divyāvadāna 185] state of being possessed (or hindered) by (—°), prepossession, bias, outburst MN I 18, Kathāvatthu XIV 6; AN 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; Vism 5 (with vītikkama and anusaya). cf. also adhiṭṭhāna.
:: Pariyuṭṭhita [pari + uṭṭhita, with varia lectio at DN II 104 parivuṭṭhita and BHS rendering paryavasthita: see remarks on pariyuṭṭhāna and DB II 111] possessed by (the commentary explains as given Kindred Sayings 320 is "abhibhūta"), biassed, taken up by, full of (—°) MN I 18; III 14; SN IV 240 (maccheramala° ceto); AN I 281; II 58; Iti 43 (diṭṭhigatehi); Kathāvatthu I 91 (kāma-rāga°); Therīgāthā Commentary 78; Saddhammopāyana 581.
-citta whose heart is possessed by (—°) DN II 104 (Mārena); Peta Vatthu Commentary 142 (maccheramala°), 195 (the same), 279 (kilesa-samudācārena); -ṭṭhāyin being rooted in prepossession, affected by bias, SN 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 DN II 93; paro-sataṁ more than one-hundred Jāt V 203, 497; paro-sahassaṁ over one-thousand DN II 16; SN I 192 = Thera 1238; Snp page 106 (= atireka-sahassaṁ Paramatthajotikā II 450). See also para-kkaroti.
:: Parodati [pa + rud] to cry out (for) Jāt I 166; Peta Vatthu Commentary 16, 257.
:: Parokkha (adjective) [paro + akkha = Vedic parokṣa (paraḥ + akṣa)] beyond the eye, out of sight, invisible, imperceptible, Miln 291. — ablative parokkhā (adverb) behind one's back, in the absence of Jāt 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 [[BD]: see AN 04.041], viz. Snp 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. BHS 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 SN I 78; Udāna 65; Jāt IV 362, 371; VI 488; Miln 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 Jāt IV 387; °kesa-nakha-loma Jāt I 303; °kesa-massu with hair and beard grown long Jāt IV 159; °kaccha with long grass Jāt 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 Jāt II 219; Miln 21.
:: Pasahati [pa + sah] to use force, subdue, oppress, overcome MN II 99; Snp 443; Dhp 7, 128; Dhp III 46; Jāt IV 126, 494; V 27. — gerund pasayha using force, forcibly, by force DN II 74 (okkassa + p.); AN IV 16 (the same); SN I 143; Snp 72; Jāt I 143; Peta Vatthu II 92; II 910; (read appasayha for suppasayha); Miln 210 (okassa +; for okkassa?). Also in compound pasayha-kārin using force Jāt IV 309; V 425.
:: Pasajati [pa + sṛj] to let loose, produce; to be attached to Snp 390 (= allīyati Paramatthajotikā II 375).
:: Pasakkati [pa + sakkati] to go forth or out to; gerund pasakkiya SN I 199 = Thera 119; Thera 125.
:: Pasakkhita at Jāt 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 Thera 702.
:: Pasaṁsaka [from pasaṁsati] flatterer MN I 327; Jāt 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 DN I 163; SN I 102, 149, 161; Jāt I 143; II 439; V 331; Iti 16; Snp 47, 163, 390, 658, 906; Dhp 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 DN III 260; SN I 202; Thera 609; Snp 213, 826, 895; Miln 377; Paramatthajotikā II 155. In composition the form is pasaṁsa°, e.g. °āvahana bringing applause Snp 256; °kāma desirous of praise Snp 825, cf. Mahāniddesa 163; °lābha gain of praise Snp 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 SN I 232; Snp 829, 928; Dhp 228, 230; Mahāniddesa 169; Peta Vatthu Commentary 116 (= vaṇṇita) 130.
:: Pasaṁsiya (adjective) [gerund of pasaṁsati, cf. Vedic praśaṁsia] laudable, praiseworthy SN I 149; III 83; AN II 19; Snp 658; Jāt I 202; Saddhammopāyana 563. cf. pasaṁsā.
:: Pasanna1 (adjective) [past participle of pasīdati] 1. clear, bright Snp 550 (°netta); Paramatthajotikā I 64 and 65 (°tilatelavaṇṇa, where Vism 262 reads vippasanna°); Vism 409 (the same). 2. happy, gladdened, reconciled, pleased Jāt I 151, 307; Vism 129 (muddha°). 3. pleased in one's conscience, reconciled, believing, trusting in (locative), pious, good, virtuous AN III 35 (satthari, dhamme saṅghe); SN I 34 (Buddhe); V 374; Vimāna Vatthu 59; Snp 698; Dhp 368 (Buddha-sāsane); Jāt II 111; Dhp 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; AN VI 209; Snp 316, 403, 690; Peta Vatthu II 16; Paramatthajotikā II 490; Peta Vatthu Commentary 129; or °mānasa Snp 402; Vimāna Vatthu 39; Peta Vatthu Commentary 67; cf. pasannena manasā SN I 206; Dhp 2. See also abhippasanna and vippasanna.
:: Pasanna2 [past participle of pa + syad] flowing out, streaming, issuing forth; in assu-pasannaṁ shedding of tears SN II 179.
:: Pasannā (feminine) [late Skt. prasannā] a kind of spirituous liquor (made from rice) Jāt I 360.
:: Pasaṅga [from pa + sañj. Classical Skt. 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 Jāt V 418 (varia lectio pasada°). The more frequent Pāḷi form is pasada°, e.g. SN II 279 (gloss pasata°); Jāt V 24, 416; VI 537; Paramatthajotikā II 82.
:: Pasata2 (neuter) [etymology? Late Skt. 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) Jāt I 101 (°mattaṁ udakaṁ); IV 201 (udaka°); V 382 (°mattaṁ pānīyaṁ). Often reduplicated pasataṁ pasataṁ "by handfuls" MN I 245, Jāt 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 SN I 169; Jāt III 234; Vimāna Vatthu 4421; Miln 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 DN III 167; Paramatthajotikā II 109 (conjugated for pasavain explanation of pasuta).
:: Pasava [from pa + su] bringing forth, offspring SN 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; AN V 75; pāpaṁ the same Peta Vatthu IV 150; puññaṁ to produce merit SN I 182, 213; AN V 76; Peta Vatthu Commentary 121; opposite apuññaṁ Vinaya II 26; SN I 114; veraṁ to beget hatred SN II 68; Dhp 201. — causative pasaveti in same meaning Jāt 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 Jāt 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 MN I 64 (satthari); SN I 202; AN 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; Vism 107, 135; Therīgāthā Commentary 258. Note: pasāda at Theri 411 is to be read pāsaka (see JPTS 1893 pages 45, 46). cf. abhi°.
:: Pasādaka (adjective) [from pasāda] 1. making bright Miln 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 Dhp 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 SN V 156; Puggalapaññatti 49, 50; Sammohavinodanī 282 (°suttanta); Saddhammopāyana 543; the ten pāsādaniyā dhammā at MN 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) DN I 110, 139; SN I 149; AN V 71; Peta Vatthu II 942 (cittaṁ); Miln 210; Peta Vatthu Commentary 50, 123 (khamāpento p.). — cf. vi°.
:: Pasādhana (neuter) [from pa + sādh; cf. Classical Skt. prasādhana in same meaning] ornament, decoration, parure Jāt II 186 (rañño sīsa°kappaka king's headdress-maker i.e. barber); III 437; IV 3 (ura-cchada°); Dhp 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; Dhp I 398, — past participle pasādhita (q.v.).
:: Pasādhita [past participle of pasādheti] adorned, arrayed with ornaments, embellished, dressed up Jāt I 489 (maṇḍita°); II 48 (the same); IV 219 (the same); V 510 (nahāta°).
:: Pasādiyā at Jāt 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 Skt. prasātikā.
:: Pasākha (masculine and neuter) [pa + sākhā; Epic Skt. praśākhā branch] 1. A smaller branch Jāt VI 324 (sākha°). 2. branch-like wood, i.e. hard wood Thera 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) SN I 206.
:: Pasāraṇa (neuter) [from pa + sṛ, cf. pasaraṇa] stretching out Sumaṅgalavilāsinī I 196 (opposite sammiñjana); Dhp I 298 (hattha°).
:: Pasāreti [causative of pa + sṛ] 1. to cause to move forwards, to let or make go, to give up Jāt VI 58 (pasāraya, imperative). — passive pasāriyati Vism 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) SN I 137 (opposite sammiñjeti); Sumaṅgalavilāsinī I 196; Peta Vatthu Commentary 112, 121; or hand (hatthaṁ) Jāt V 41; VI 282; Peta Vatthu Commentary 113; or feet (pāde, pādaṁ) Theri 44, 49, cf. Therīgāthā Commentary 52; as 324 (= sandhiyo paṭippanāmeti). 3. to lay out, put forth, offer for sale Vinaya II 291; Dhp 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 DN I 222; Vinaya I 230; MN III 35, 90; SN I 137; Vism 19; Vimāna Vatthu 6. 2. put forth, laid out, offered for sale Miln I 336.
:: Pasāsana (neuter) [from pa + śās] teaching, instruction Jāt III 367.
:: Pasāsati [pa + śās] 1. to teach, instruct SN I 38; Jāt III 367, 443. 2. to rule, reign, govern DN 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 Skt. prasevaka > Pāḷi pasebbaka > pasibbaka, cf. Geiger Pāḷi Grmmar 151] a sack, Vinaya III 17; Jāt 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; Dhp IV 205.
:: Pasibbita [past participle of pa + siv] sewn up, enveloped by (—°) Thera 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 DN II 202; SN I 98; II 199 (sutvā dhammaṁ p.); AN III 248; Snp 356, 434, 563; Cullaniddesa §426 (= saddahati, adhimuccati okappeti); Vimāna Vatthu 5014 (mano me pasīdi, preterit); Vism 129; Miln 9; Dhp 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 DN I 71 (cittaṁ).
:: Passa1 [cf. Skt. paśya, from passati] seeing, one who sees Thera 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 MN I 102; III 3; AN V 18; Snp 422; Jāt I 264; III 26. Pleonastic in piṭṭhi° (cf. English backside) the back, locative behind Jāt I 292; Peta Vatthu Commentary 55. 2. (mountain-) slope, in Himavanta° Jāt I 218; V 396 (locative pasmani = passe commentary).
:: Passaddhi (feminine) [from pa + śrambh] calmness, tranquillity, repose, serenity MN III 86; SN II 30; IV 78; V 66; AN IV 455f.; Paṭisambhidāmagga II 244; Dhammasaṅgani 40 (kāya°), 41 (citta°), cf. Buddhist Manual of Psychological Ethics 21, note 2; Vism 129; Sammohavinodanī 314 (kāya°, citta°); as 150 (= sa massāsa-ppatta). Often combined with pāmujja and pīti, e.g. DN I 72, 73, 196; Nettipakaraṇa 29, 66. Six passaddhis at SN 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. MN III 86; Vism 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); DN I 73; MN III 86; SN V 333; AN III 21, — past participle passaddha; causative passambheti (q.v.).
:: Passambheti [causative of passambhati] to calm down, quiet, allay MN I 56, 425; SN III 125; Vism 288 (= nirodheti). Present participle passambhayaṁ MN I 56; III 82, 89.
:: Passanā see anu°, vi°.
:: Passasati [pa + śvas] to breathe in DN II 291; MN I 56; III 82; Jāt III 296; V 43; Vism 271; Dhp I 215. See also assasati and remarks under ā1 3.
:: Passasin (adjective) [from passāsa] breathing; in ghuru-ghuru° snoring SN 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 Skt. 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; SN I 69, 132, 198; II 29; Snp 313, 647, 953, 1063, 1142 (cf. Cullaniddesa §428); Peta Vatthu I 23; Miln 218; Peta Vatthu Commentary 11, 102; 1st plural passāma Snp 76, 153, 164; Peta Vatthu I 101 (as future); imperative singular passa Snp 435, 580, 588, 756; Jāt I 223; II 159; Peta Vatthu II 116, 119; Peta Vatthu Commentary 38; plural passatha SN II 25; Snp 176f., 777, and passavho (cf. Skt. paśyadhvaṁ) Snp 998. — present participle passaṁ (see Geiger, Pāḷi Grammar 97.2) MN II 9; Snp 739, 837, 909; and passanto Jāt III 52; Peta Vatthu Commentary 5, 6; feminine passantī SN I 199. — gerundive passitabba Jāt IV 390 (a°). — future passissati Peta Vatthu II 46; Peta Vatthu Commentary 6. — preterit passi Jāt 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 Snp 1118 (= vindati paṭilabhati Cullaniddesa §428 b); Jāt III 55; Peta Vatthu II 99. — cf. vi°.
:: Passavati [pa + sru] to flow forth, to pour out Miln 180.
:: Passaya [from pa + śri, cf. Classical Skt. praśraya reverence] refuge Cariyāpiṭaka III 10, 4. Note: °passaya in kaṇṭakapassaya Jāt III 74, and kaṇṭakāpassayika DN I 167 (kaṇṭh°); Jāt IV 299 (kaṇṭaka°) is to be read as °apassaya (apa + śri).
:: Passāsa [from pa + śvas] inhaled breath, inhalation SN I 106, 159; Paṭisambhidāmagga I 95, 164f., 182f. Usually in combination assāsapassāsa (q.v.). At Vism 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); DN I 70 (uccāra + p); MN III 3, 90; Jāt I 164 (uccāra-passāvaṁ vissajjeti), 338; V 164, 389; Vism 235 (uccāra°).
-doṇikā a trough for urine Vinaya II 221; Vism 235.
:: Passeddha [past participle of passambhati, cf. BHS praśrabdha Divyāvadāna 48] calmed down, allayed, quieted, composed, aṭ ease. Almost exclusively with reference to the body (kāya), e.g. At Vinaya I 294; DN III 241, 288; MN I 37; III 86; SN I 126; IV 125; AN I 148; V 30; Vism 134; Sammohavinodanī 283 (°kāyapuggala). — In literal application °ratha when the car had slowed down Jāt 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 Jāt V 70. 71.
:: Pasu [Vedic paśu, cf. Latin pecu and pecunia, Greek πέκος fleece, Gothic vieh, English fee] cattle MN I 79; Jāt V 105; Peta Vatthu II 1312 (p. yoni); Miln 100; Peta Vatthu Commentary 166 (°bhāva); noun plural pasavo SN I 69; Snp 858; genitive plural pasūnaṁ Snp 311; Peta Vatthu II 25. — dupasu bad cattle Thera 446.
:: Pasuka = pasu Vinaya II 154 (ajaka + p.).
:: Pasura (adjective) [reading doubtful] many, abundant Jāt VI 134 (= rāsi, heap commentary). We should probably read pacura, as at Jāt V 40 (= bahu commentary).
:: Pasuta [past participle of pa + sā or si, Skt. 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 DN I 135 (kamma°); Snp 57 (see Cullaniddesa §427), 709, 774, 940, Dhp 166, 181; Vism 135 (doing a hundred and one things: aneka-kicca°); Dhp 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; Vism 235; Paramatthajotikā I 58 (where Vism 259 reads sūtighara).
:: Patana (neuter adjective) [from patati] falling, falling out, ruin, destruction Jāt 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 Jāt VI 358.
:: Patanu (adjective) [pa + tanu] very thin Jāt 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 Jāt IV 32.
:: Patarati [pa + tarati] 1. to go through or forth, to run out, to cross over DN I 248; Jāt III 91 (preterit patari). 2. to overflow, boil over (of water) Miln 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 Jāt I 278 (dīpake); Snp 248 (Nirayaṁ); Peta Vatthu IV 108 (1st plural patāmase); Miln 187; Peta Vatthu Commentary 45, present participle patanto Jāt I 263 (asaniyā); III 188 (nāvāya); future patissati Jāt III 277; preterit pati Snp 1027 (sirasā); Jāt III 55; Peta Vatthu I 78; gerund patitvā Jāt I 291; III 26; Peta Vatthu Commentary 16; Dhp III 196 (vv.ll. papāta and papatā the latter preterit of papatati, q.v.); gerund patitvā Jāt 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 Jāt IV 415 (= palāyati commentary); Miln 187.
:: Patatthi at Jāt VI 276 is misprint for pathaddhi (see patha).
:: Patākā (feminine) [cf. later Skt. patākā] a flag, banner (cf. dhaja) Jāt 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 Snp 550 (= jutimantatāya p. Paramatthajotikā II 453); Thera 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 MN I 225; AN III 432 (varia lectio m. pakaroti). — preterit patārayi in meaning "strive" at Jāt III 210 (= patarati vāyamati commentary but Rhys Davids "to get away from"); as "assert" at Jāt 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 (?) AN IV 97 (kodho p., as if from pat); Jāt III 283 (commentary nikkhamati, as if from tṛ., Kern. translates "to be for sale").
:: Pateyya in phrase alam-pateyya at DN 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 DN I 63; Snp 176 (locative pathe), 385, 540, 868; Cullaniddesa §485 B (+ pantha, in explanation of magga); Jāt I 308 (locative pathe); II 39; VI 525 (ablative pathā); Thera 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) Jāt IV 119; anupariyāya° AN IV 107; ādicca° (path of the sun, sky) Dhp III 177; ummagga° SN I 193; kamma° Dhp I 36; gaṇana° (range of) calculation Miln 20; cakkhu° Jāt IV 403 (= cakkhūnaṁ etaṁ nāmaṁ commentary); catummahā° AN III 28, 42, 394; dve° Vimāna Vatthu 5317; nakkhatta° Dhp 208; yañña° (= yañña) Cullaniddesa §524; yogga° AN III 122; rajā° SN II 219; rāga° (sensuality) SN 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 Jāt 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 Jāt VI 276. Unclear in meaning, explained by nibbiddha vīthi (frequented road?) -gamana "going on their course," of the stars DN I 10 (see DB I 20 "their usual course").
:: Pathabya [from paṭhavi = paṭhavi] belonging to the earth, ruler of the earth (?) AN IV 90 (reading uncertain).
:: Pathavi see paṭhavi.
:: Pathāvin [from patha] a traveller Vinaya IV 108; Jāt 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 DN III 93 (khettānaṁ p. gloss adhipati). Mostly —°; see under gavam°, gaha°, dāna°, yūtha°, senā°. 2. husband SN I 210; Snp 314; Jāt 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 Jāt 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) Jāt II 121; VI 533; Vimāna Vatthu 56, 110.
:: Patijīvan (—°) in phrase jīva-paṭijīvaṁ at Jāt 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 Theri 221 (= vidhuva Therīgāthā Commentary 179); Jāt 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; Miln 205 (pavuttha°). See also pañcapatika and sapatika.
:: Patika at Vism 28 is to be read pātika (vessel, bowl, dish).
:: Patissata see paṭi°.
:: Patita [past participle of patati] fallen Dhp 68, 320; Jāt I 167; Miln 187; Peta Vatthu Commentary 31 (read pātita), 56.
:: Patitaka (adjective) [from patita] thrown or fallen into (locative), dropped Vism 62.
:: Patitiṭṭhati [paṭi + titthati] to stand up again Thera 173.
:: Patittha [pa + tittha] a bank of a river or lake, su° (adjective) with beautiful banks SN 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 Dhp III 175 (sotāpattiphale), Peta Vatthu Commentary 42 (the same), 66 (the same); Vimāna Vatthu 69 (sakadāgāmiphale); and patiṭṭhāsi Miln 16. — future °ṭṭhahissati Jāt V 458 (°hessati); Dhp III 171. — gerund patiṭṭhāya Snp 506; Jāt II 2 (rajje); III 52; V 458 (rajje); Miln 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 SN I 1 (ap°); II 65; III 53; Snp 173; Dhp 332; Jāt I 149; IV 20; Miln 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 Skt. pratiṣṭhāna] fixing, setting up, support, help, ground (for salvation) Snp 1011: Peta Vatthu Commentary 123.
:: Patiṭṭhāpeti [causative of patiṭṭhahati, cf. BHS pratiṣṭhāpayati Jātakamala 224] to establish, set up, fix, put into, instal DN I 206; SN I 90; Jāt 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 Jāt 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 AN V 66.
:: Patiṭṭhita [past participle of patiṭṭhahati] established in (locative), settled, fixed, arrayed, stayed, standing, supported, founded in DN III 101 (supatiṭṭhita-citta); MN I 478; SN I 40, 45, 185 (dhammesu); Iti 77; Snp 409, 453; Jāt I 51 (kucchimhi), 262 (rajje); Peta Vatthu I 44; II 969 (dussīlesu); Miln 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 = Skt. 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 AN I 124; II 203; III 181f.; Jāt IV 22 (preterit °ṭṭhīya); Puggalapaññatti 36; Paramatthajotikā I 226.
:: Patīta [past participle of pacceti] pleased, delighted Dhp 68; Snp 379, 679; Vimāna Vatthu 8410 (= pahaṭṭha Vimāna Vatthu 337). — negative appatīta displeased MN I 27; Jāt 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 MN I 124; III 97; SN IV 176; AN II 114; III 28; IV 91; V 324; Thera 210; Jāt 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. BHS pratodayaṣṭi Divyāvadāna 7, 76, 463, 465] DN I 105, 126; Jāt VI 249; Miln 27; Dhp 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"); DN I 91 (cf. DB I 113); AN 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; DN I 71. kukkuṭa° a hen's quill (for sewing) Vinaya II 215. 2. a leaf MN I 429; Snp 44 = 64 (sañchinna°, see Cullaniddesa §625); 625 (pokkhara° lotus l.); Dhp 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) Snp 673; Peta Vatthu Commentary 221. 3. A small thin strip of metal on lutes Miln 53; Vimāna Vatthu 281.
-āḷhalka a toy measure made of palm-leaves Vinaya II 10; III 180; DN I 6 (cf. Sumaṅgalavilāsinī I 86); MN I 266; AN V 203; Miln 229; -gandha odour of leaves Dhammasaṅgani 625; -nāḷī rib of a feather Dhp I 394; -phala leaf-fruit, a leaf and fruit, vegetables Snp 239 (= yaṁ kiñci harita-pannaṁ Paramatthajotikā II 283); Peta Vatthu Commentary 86; -yāna having wings as vehicle, "wing-goer," i.e. a bird Snp 606 (= pattehi yantī ti pattayānā Paramatthajotikā II 465); Jāt II 443; -rasa taste of leaves Dhammasaṅgani 629; juice of leaves Vinaya I 246 (+ puppharasa and ucchurasa); -salākā leaf-ticket Dhp 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; SN I 112; AN IV 344; Snp 413, 443; Jāt I 52, 55 (pattaṁ thavikāya pakkhipati), 69; III 535 (puṇṇa°ṁ deti to give a full bowl, i.e. plenty); V 389 (plural pattāni); Vism 108 (āṇigaṇṭhikāhato ayopatto); Dhp 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 MN I 100; SN V 121; AN III 230f. cf. odapattakinī. — pattassa mukhavaṭṭi Jāt 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 Thera 155; Peta Vatthu IV 73; -gāhāpaka one who is going to take a bowl, a receiver of a b. Vinaya II 177 (+ sāṭiya° etc.); AN III 275; -cīvara bowl and robe (see note in DB II 162) Vinaya I 46; II 78, 194; SN I 76; Jāt 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; Jāt 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 Snp 713; Iti 89 = SN III 93; onīta° removing the hand from the bowl: see onīta; -piṇḍika "eating from one vessel only" AN 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 SN IV 168; -saññin paying attention to one's bowl Vinaya II 214.
:: Patta3 [past participle of pāpuṇāti] obtained, attained, got, reached (passive and medium) Snp 55, 138, 478, 517, 542, 992; Dhp 134 (Nibbānaṁ) 423; Jāt 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 Jāt III 394; dukkha° afflicted with pain Jāt VI 336; domanassa° dejected Jāt II 155; patti° attained one's (possible) share Iti 32; bala° (become) strong DN II 157; vaya° (become) old, come of age Jāt II 421 (+ soḷasa-vassa-kāle); Peta Vatthu Commentary 68; somanassa° pleased Jāt III 74; haritu° covered with green MN I 343; Jāt I 50, 399. Also as °—, but less frequent, meaning often equal to preposition "with," "after," etc., as patta-bhiseka after consecration Dhp IV 84; Paramatthajotikā II 484; pattuṇṇa with wool Paramatthajotikā II 263; °dhamma mastering the Dhamma Vinaya I 16; the same at Dhp IV 200 in meaning of patti°, i.e. "merit attained"; °mānasa (?) Iti 76 (varia lectio satta°); °sambodhi Iti 97 (varia lectio satta°). — Opposite appatta not obtained (see also patti2), i.e. without Dhp 272 (cf. Dhp 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); SN I 124; MN I 132, 258; III 298; AN III 57; Jāt V 17; Miln 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 Theri 28.
:: Pattali (°lī) (feminine) [according to Kern, Toevoegselen sub voce to be read as either sattali or sattalā] plantain Theri 260 (= kadali Therīgāthā Commentary 211).
:: Pattatta (neuter) (—°) [abstract from patta3] the fact of being furnished or possessed with Vism 524.
:: Pattha1 [from pa + sthā. cf. Epic Skt. prastha plateau] a lonely place, in compound vana° DN 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 Dhp 185 as pantañ, which is explained at Dhp III 238 by "vivittaṁ," i.e. separately). cf. with this Skt. vana-prastha a forest situated on elevated land.
:: Pattha2 [cf. late Skt. prastha] aprastha (certain measure of capacity) = ¼ of an āḷhaka; a cooking utensil containing one prastha Dhp II 154; Paramatthajotikā II 476 (cattāro patthā āḷhakaṁ).
:: Patthaddha [pa + thaddha] (quite) stiff Vinaya II 192; Thera 1074.
:: Patthanā (feminine) [from pa + arth, cf. Skt. prārthayati and prārthana neuter, prārthanā f.] aiming at, wish, desire, request, aspiration, prayer SN II 99, 154; AN I 224; III 47; V 212; Mahāniddesa 316, 337 (p. vuccati taṇhā); Cullaniddesa §112; Nettipakaraṇa 18, 27; Dhammasaṅgani 1059; Miln 3; Paramatthajotikā II 47, 50; Dhp II 36; Peta Vatthu Commentary 47. — patthanaṁ karoti to make a wish Jāt I 68; Dhp I 48; °ṁ ṭhapeti the same Dhp I 47; II 83; IV 200.
:: Patthaṇḍila [pa + thaṇḍila] hermitage MN II 155.
:: Patthara [cf. late Skt. prastara. The ordinal meaning of Skt. pr. is "stramentum"] 1. stone, rock SN I 32. 2. stoneware Miln 2.
:: Pattharati [pa + tharati] to spread, spread out, extend Jāt I 62; IV 212; VI 279; Dhp I 26; III 61 (so read at Jāt 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 Thera 842 for padhārita.
:: Pattharika [from patthara] a merchant Vinaya II 135 (kaṁsa°).
:: Patthaṭa [past participle of pattharati] stretched, spread out Jāt I 336; Vism 364; Sumaṅgalavilāsinī I 311.
:: Pattheti [pa + arth, cf. Skt. prārthayati] to wish for, desire, pray for, request, long for SN IV 125; V 145; Snp 114, 899; Theri 341; Mahāniddesa 312, 316; Puggalapaññatti 208 (āsaṁsati + p.); Peta Vatthu Commentary 148; Saddhammopāyana 66, 319; present participle patthento Peta Vatthu Commentary 107; patthayanto Jāt I 66 (paramābhisaṁbodhiṁ); patthayaṁ Snp 70 (= icchanto patthayanto abhijappanto Cullaniddesa §392); patthayamāna MN I 4; Snp 902; Jāt I 259; Dhp III 193; Peta Vatthu Commentary 226 (= āsiṁsamāna); and patthayāno Snp 900; Iti 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 Jāt IV 61; Peta Vatthu II 67 (= apatthayitabbaṁ Peta Vatthu Commentary 95); Dhp I 29; also as napatthiya (medium) one who does not wish for himself Snp 914 (cf. Cullaniddesa §337), — past participle patthita (q.v.).
:: Patthita [past participle of pattheti] wished for, desired, requested, sought after Snp 836; Miln 227, 361; Dhp IV 201; Peta Vatthu Commentary 47 (°ākāra of the desired kind, as wished for); Saddhammopāyana 79 (a°).
:: Patthīna [pa + thīna] stiff DN II 335; as 307. Also as patthinna at Vinaya I 286 (= atirajitattā thaddha Buddhaghosa, on page 391); Vism 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); Jāt IV 494 (hatthī, assā, rathā, pattī); 463 (hatthī assā rathā, pattī senā padissate mahā); Vism 19. cf. pattika1.
-kāya a body of foot soldiers, infantry SN I 72 (cf. BHS same, at Jātakamala 215 with hasty-aśva-ratha°); -kārika (for °kāyika, of preceding) a foot-soldier, literally one of a body of infantry Jāt IV 134; V 100; VI 15 (hatthāruhā anīkaṭṭhā rathikā pattikārikā), 21, 463 (hatthī assā rathikā p.).
:: Patti2 (feminine) [Classical Skt. prāpti from pa + āp, cf. patta3] 1. (—°) obtaining, acquiring, getting, entering into, state of SN I 189 = Thera 1230 (Nibbāna°); Snp 68 (paramattha°), 186 (Nibbāna°); Peta Vatthu Commentary 5 (vyasana), 112 (the same); Saddhammopāyana 379. 2. Attainment, acquisition SN II 29 (aggassa); Snp 425 (yogakkhemassa); Cullaniddesa §390 (= lābhā paṭilābhā adhigamo phusanaṁ sacchikiriyā); especially in phrase apattassa patti "attainment of the unattained" DN III 255 = AN IV 332; SN I 217; II 29; AN II 148; III 179; Kathāvatthu 581. 3. gaining, gain, profit, advantage SN 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 Jāt II 423, 425 (= dakkhiṇā); IV 21; Dhp 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) Snp 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, DN I 50, 89, 106, 108; II 73; AN II 117 (hatthāruha, assāruha, rathika, p.); Jāt VI 145; Vism 396 (manussā pattikā gacchanti); Snp 418; a form pattikārika is found, e.g. At Jāt IV 134; V 100; VI 15, 463; Apadāna 316.
:: Pattika2 [from patti2] having a share, gain or profit; a partner, donor Dhp I 270, 271.
:: Pattika3 (adjective/noun) [from patta2] in dāru° (collecting alms) with a wooden bowl, man with a wooden bowl DN I 157 (cf. Sumaṅgalavilāsinī I 319).
:: Pattikā (feminine) [from patta1 or patti3] a leaf, in tāla° palm-leaf SN II 217, 222.
:: Pattin (adjective/noun) [from patta3, Skt. prāptin] attaining, one who obtains or gains Snp 513 (kiṁ° = kiṁ patta, adhigata Paramatthajotikā II 425).
:: Pattiya1 (adjective/noun) [for *pratyaya = paccaya, cf. Trenckner, "Notes" 73, 9] believing, trusting, relying Jāt V 414 (para°); (masculine) belief, trust Jāt 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 Jāt V 402.
:: Pattiyāyati [denominative from pattiya1] to believe, trust, rely on Jāt I 426; V 403; Sumaṅgalavilāsinī I 73.
:: Pattīyati [denominative from patti2] to gain, to profit from (accusative) Miln 240 (attānaṁ na p. does not profit from himself).
:: Patvā see pāpuṇāti.
:: Paṭa [cf. Epic Skt. paṭa, etymology unknown, probably dialectical] cloth; cloak, garment SN II 219 (°pilotika); Thera 1092 (bhinna-paṭan-dhara "wearing the patchwork cloak" translation); Jāt IV 494; Paramatthajotikā I 45, 58 (°tantu); Sumaṅgalavilāsinī I 198; Dhp II 45 (puppha°); III 295 °kañcuka, varia lectio kaṭak°); Vism 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. Skt. pāṭaccara a shoplifter Abhidh-r-m 2, 185] poor (literal dressed in old clothes): so read perhaps at Jāt VI 227 (vv.ll. paḷaccari and paṭiccari).
:: Paṭaggi [paṭi + aggi] counter-fire Vinaya II 138; Jāt I 212; Kaccāyana 31.
:: Paṭaha [cf. Epic Skt. 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; Jāt I 355; Dīpavaṁsa xvI 14; Peta Vatthu Commentary 4.
:: Paṭala (neuter) [connected with paṭa, cf. Skt. paṭala in meaning "section" Vedic, in all other meanings later Sanskrit] 1. a covering, membrane, lining, envelope, skin, film Vism 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); Vism 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) Jāt I 73 (megha°); as 239 (abbha°). — madhu° honeycomb Jāt I 262; Dhp 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) Jāt 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; DN I 7 (= ghana-puppho uṇṇāmayo attharako. So āmilākapaṭṭo ti pi vuccati Sumaṅgalavilāsinī I 87); AN I 137, 181; III 50, IV 94, 231, 394.
:: Paṭaṅga [cf. Skt. phaḍiṅgā, but influenced by Skt. pataga a winged animal, bird] a grasshopper Snp 602; Jāt VI 234, 506; Miln 272, 407; Dhp IV 58; Peta Vatthu Commentary 67; Pañca-g 59.
:: Paṭāka (neuter) [cf. Skt. paṭāka, connected with paṭa] a flag MN I 379; Miln 87; Vism 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, Skt. pra etc. see pa-] ordinal number "the first," in following meanings: (1) the first, foremost, formerSnp93, 436, 1031; Jāt II 110; Paramatthajotikā I I 192; Dhp 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; DN II 14; Dhp 158; Jāt 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); DN III 253 (°ābhinibbatta), Snp 420 (°uppattika " in his first youth"); Jāt 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; Jāt VI 510; Dhp I 138; Vimāna Vatthu 230; Peta Vatthu Commentary 93.
:: Paṭhana (neuter) [from paṭhati] reading (textual) Miln 344.
:: Paṭhati [paṭh to read, Skt. 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 SN I 37.
:: Paṭhavatta (neuter) [abstract from paṭhavī] earthliness MN 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 Vism 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 DN III 87f. ≈ Vism 418 rasa° is opposed to bhūmi-pappaṭaka. Otherwise it is very frequent in representing the earth as solid, firm, spacious ground. See DN II 14, 16; MN I 327f.; SN I 113 (p. udrīyati), 119 (the same), 186; II 133, 169f.; V 45, 78, 246, 456f.; AN II 50; IV 89, 374, V 263f.; Snp 307, 1097; Iti 21; Dhp 41, 44, 178 (pathavyā); Peta Vatthu II 66; Miln 418; Peta Vatthu Commentary 57, 75, 174. — mahā° MN I 127; SN II 179, 263; III 150; Jāt I 25, 74; III 42; Miln 187; aya° iron soil (of Avīci) Dhp I 148. In compounds both paṭhavī° and pathavi°.
-ojā (paṭhavojā) sap or essence of the earth Dhp II 154; -kampa shaking the earth, an earthquake Sumaṅgalavilāsinī I 130; -kampana = kampa Jāt I 47; -kasiṇa the earth artifice (see Buddhist Manual of Psychological Ethics 40) DN III 286; -dhātu the earth element (see above) DN I 215; II 294; III 228, 247; MN I 185; 421; SN II 170; Dhammasaṅgani 588, 648, 962 (cf. Buddhist Manual of Psychological Ethics 222); Nettipakaraṇa 73, 74; Sammohavinodanī 55; -maṇḍala the circle of the Earth DN I 134; SN I 101; AN IV 90; -rasa taste of earth SN I 134; Paramatthajotikā II 5; -lekha writing on (or in) carth AN I 283; Puggalapaññatti 32; -saññā earth consciousness MN II 105; AN IV 312; V 7f., 318f. 353f. -sama like the earth MN I 127, 423; Dhp 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) Snp 291 (?), 425 (nerañjaram (pati); Thera 628 (suriyass'ugga manam p.); Theri 258 (abhiyobbanam p.), 306 (nerañjaram p.); Jāt I 457 (paṭi suriyaṁ thatvā standing facing the sun); IV 93; VI 491; Peta Vatthu II 941 (suriy'ugga manam p.); Miln 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 Jāt IV 43.
:: Paṭibaddha (adjective) [paṭi + baddha, past participle of bandh] bound to, in fetters or bonds, attracted to or by, dependent on DN I 76; Vinaya IV 302 (kāya°); AN V 87 (para°); Dhp 284; Miln 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; Snp 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; AN V 71; Miln 6.
:: Paṭibandha (adjective) [paṭi + bandha] bound to, connected with, referring to Paṭisambhidāmagga I 172, 184.
:: Paṭibandhati [paṭi + bandhati] to hold back, refuse Jāt 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 Miln 335; repelling, preventing Jāt VI 571.
:: Paṭibāhana exclusion, warding off, prevention Miln 81; Vism 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; Jāt I 64, 217; Dhp II 2 (rañño āṇaṁ), 89 (sītaṁ); Vimāna Vatthu 68; Peta Vatthu Commentary 96 (maraṇaṁ), 252, 286 (gerundive appaṭibāhanīya). Causative °bāheti in same meaning Jāt IV 194; Dhp 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° Jāt IV 152.
:: Paṭibāḷha [past participle of paṭibāhati, though more likely to paṭi + vah2] (op)pressed, forced, urged Vibhaṅga 338 = Miln 301.
:: Paṭibhajati [paṭi + bhaj] to divide MN III 91.
:: Paṭibhaṇḍa [paṭi + bhaṇḍa, cf. BHS pratipanya Divyāvadāna 173, 271, 564] merchandise in exchange, barter Jāt I 377; Peta Vatthu Commentary 277.
:: Paṭibhaṇḍati [paṭi + bhaṇḍati] to abuse in return SN I 162 (bhaṇḍantaṁ p.); AN II 215 (the same); Mahāniddesa 397 (the same).
:: Paṭibhaya [paṭi + bhaya] fear, terror, fright SN IV 195; Peta Vatthu Commentary 90; Dāṭhāvaṁsa IV 35. Frequently in compound ap° and sap°, e.g. Vinaya IV 63; MN I 134; III 61.
:: Paṭibhāga [paṭi + bhāga] 1. counterpart, likeness, resemblance Cullaniddesa sub voce; Vism 125 (°nimitta, imitative mental reflex, memory-image); Paramatthajotikā II 65, 76, 83, 114, 265; Peta Vatthu Commentary 46, 178, 279. 2. rejoinder Jāt VI 341 (pañha°). 3. counterpart, opposite, contrary MN I 304. — appaṭibhāga (adjective) unequalled, incomparable, matchless Miln 357 (+ appaṭiseṭṭha); Dhp I 423 (= anuttara).
:: Paṭibhāna (neuter) [paṭi + bhāna. cf. late Skt. 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.) DN I 16, 21, 23; SN I 187; AN II 135, 177, 230; III 42; IV 163; V 96; Paṭisambhidāmagga II 150, 157; Jāt VI 150; Puggalapaññatti 42; Vibhaṅga 293f.; Sammohavinodanī 338, 394, 467; Miln 21; Sumaṅgalavilāsinī I 106. — appaṭibhāna (adjective) bewildered, not confident, cowed down Vinaya II 78 = III 162; MN I 258; AN III 57; Jāt V 238, 369; VI 362.
:: Paṭibhānavant (adjective) [from paṭibhāna] possessed of intelligence or ready wit AN I 24; Snp 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); AN I 25.
:: Paṭibhāsati [paṭi + bhās] to address in return or in reply SN I 134; Snp 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) SN I 155 (°tu taṁ dhammikathā); V 153 (Text reads patibbāti); Snp 450 (p. maṁ = mama bhāgo pakāsati Paramatthajotikā II 399); Mahāniddesa 234 = Cullaniddesa §386 (also future °bhāyissati); Jāt V 410; Vimāna Vatthu 78 = 159 (maṁ p. ekaṁ pañhaṁ pucchituṁ "I should like to as a question").
:: Paṭibimba (neuter) [paṭi + bimba] counterpart, image, reflection Vism 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 Snp 807.
:: Paṭibujjhati [paṭi + bujjhati] to wake up, to understand, know, AN III 105f.; Therīgāthā Commentary 74; Peta Vatthu Commentary 43, 128, — past participle paṭibuddha (q.v.).
:: Paṭicaleti [causative of paṭicalati] to nudge Jāt V 434.
:: Paṭicamma in °gataṁ sallaṁ at Jāt 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 Miln 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 DN I 94; Vinaya IV 35; MN I 96, 250, 442; AN 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 DB I 116.
:: Paṭicaya and (paṭiccaya) [paṭi + caya] adding to, heaping up, accumulation, increase Vinaya II 74; III 158 (pati°); SN III 169; AN III 376f. (varia lectio pati°); IV 355; V 336f.; Thera 642; Udāna 35 (pati°); Miln 138.
:: Paṭicāra [from paṭi + car] intercourse, visit, dealing with Miln 94.
:: Paṭicca [gerund of pacceti, paṭi + i; cf. BHS pratītya] grounded on, on account of, concerning, because (with accusative) MN I 265 (etaṁ on these grounds); SN III 93 = Iti 89 (atthavasaṁ); Jāt II 386 (= abhisandhāya); Snp 680, 784, 872, 1046; Paramatthajotikā II 357; Dhp I 4; Peta Vatthu Commentary 64 (maraṇaṁ), 164, 181 (kammaṁ), 207 (anuddayaṁ). See also Paṭicca-samuppanna.
-vinīta trained to look for causality MN III 19.
:: Paṭicca-samuppanna [p. + samuppana] evolved by reason of the law of causation DN III 275; MN I 500; SN II 26; AN V 187; Paṭisambhidāmagga I 51f., 76f.; Vibhaṅga 340, 362. cf. BHS pratitya samutpanna Mahāvastu III 61.
This formula has nothing to do with 'causation'. Blindness does not cause own-making. Own-making is a result, one of any number of things. Own-making does not cause consciousness. Consciousness, in this case consciousnes of identification with named forms, is one of any number of things that might result. To understand the point, you need to start at the other end: "How does one get rid of grief and lamentation, pain and misery, and despair?" That is accomplished by no longer identifying with the individuality that is the result of blindness as to where it always ends. This is the story of how that identification occurs and how it can be made not to recur. That it can be brought to an end is the position taken by the Buddha that is being explained by this formula. See Saṁutta Nikāya 12 for suttas.
￼ —p.p.
:: Paṭicca-samuppāda [SUTTA SEARCH] [GLOSSOLOGY] [p. + samuppāda, BHS 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 MN II 32; SN 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, Compendium; synergies Mrs. Rhys Davids), which in their turn give rise to viññāṇa thinking substance (consciousness, Compendium; cognition Mrs. Rhys Davids), then follow in succession the following stages: nāma rūpa individuality (mind and body, animated organism Compendium; name and form Mrs. Rhys Davids), saḷāyatana the senses (6 organs of sense Compendium; the sixfold sphere Mrs. Rhys Davids), phassa contact, vedanā feeling, taṇhā thirst for life (craving), upādāna clinging to existence or attachment (dominant idea Compendium; grasping Mrs. Rhys Davids), bhava (action or character Compendium; renewed existence Mrs. Rhys Davids), jāti birth (rebirth conception Compendium), jarāmaraṇa (+ soka-parideva-dukkha-domanassūpayāsā) old age and death (+ tribulation, grief, sorrow, distress and despair). The BHS 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 (DN II 30f.; cf. DB 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 SN II 104f. — a later development shows twelve links, viz. avijjā and saṅkhārā added to precede viññāṇa (as above). Thus at SN II 5f. — a detailed exposition of the Pāḷi-s. in Abhidhamma literature is the exegesis given by Buddhaghosa at Vism 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.; MN I 190, 257; SN I 136; II 1f., 26f., 42f., 70, 92f., 113f.; AN 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 MN III 63; Mahāniddesa 171; feminine abstract °kusalatā DN III 212.
:: Paṭicchaka (adjective) [from paṭicchati) receiving Jāt VI 287.
:: Paṭicchanna [past participle of paṭicchādeti] covered, concealed, hidden Vinaya II 40; AN I 282; Snp 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; Jāt I 207.
-kammanta of secret doing, one who acts underhand or conceals his actions AN II 239; Snp 127.
:: Paṭicchati [paṭi + icchati of iṣ2; cf. BHS pratīcchati Divyāvadāna 238 and sampaṭicchati] to accept, receive, take AN III 243 (udakaṁ); Vinaya IV 18; Theri 421; Jāt I 233; II 432; III 171; IV 137; V 197; Dhp III 271, — past participle paṭicchita (q.v.). causative II paṭicchāpeti to entrust, dedicate, give Jāt 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 Snp 232.
:: Paṭicchādaka = preceding as 51.
:: Paṭicchādana (neuter) [from paṭicchādeti] covering, hiding, concealment MN I 10; AN III 352; Vibhaṅga 357 = Paramatthajotikā II 180.
:: Paṭicchādaniya (neuter) [from paṭicchādeti] the flavour of meat, flavouring, meat broth or gravy Vinaya I 206, 217; Miln 291.
:: Paṭicchādeti [paṭi + chādeti, causative of chad] 1. to cover over, conceal, hide SN 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) MN 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 Jāt 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 Snp 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 MN I 72; Vinaya IV 217; Udāna 45.
:: Paṭidadāti [paṭi + dadāti] to give back, to restore Jāt I 177; IV 411 (°diyyare); Peta Vatthu Commentary 276 (gerund °datvā).
:: Paṭidaṇḍa [paṭi + daṇḍa] retribution Dhp 133, cf. Dhp 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) MN I 265 ≈ SN 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 DN III 176 (disā ca p. ca vidisā ca).
:: Paṭidissati [paṭi + dissati; usually spelled pati°] to be seen, to appear Jāt III 47 = Peta Vatthu Commentary 281; Snp 123; Jāt IV 139; Paramatthajotikā II 172.
:: Paṭidukkhāpanatā (feminine) [paṭi + abstract of dukkhāpeti, causative °denominative from dukkha] the fact of being afflicted again with sūffering Miln 180.
:: Paṭigacca see paṭikacca.
:: Paṭigacchati to give up, leave behind Jāt IV 482 (gehaṁ); cf. paccagū.
:: Paṭigandhiya only as negative appaṭi° (q.v.).
:: Paṭigādha [paṭi + gādha2] a firm stand or foothold AN 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 Jāt IV 395 (imperative °gāhi).
:: Paṭiggaha [from paṭiggaṇhāti] 1. receiving, acceptance; one who receives, recipient Jāt I 146; II 9; VI 474; Peta Vatthu III 111. 2. friendly reception Jāt 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 MN III 34; SN V 472; Paramatthajotikā II 341. — accaya° acceptance of a sin, i.e. pardon, absolution Jāt V 380.
:: Paṭiggahita [past participle of paṭigganhāti] received, got, accepted, appropriated, taken Vinaya I 206, 214; Jāt VI 231. — as appaṭiggahitaka (neuter) "that which is not received" at Vinaya IV 90.
:: Paṭiggahītar [agent noun of paṭiggaṇhāti] one who receives, recipient DN I 89.
:: Paṭiggaṇhanaka (adjective/noun) [paṭiggaṇhana (= paṭiggahaṇa) + ka] receiving, receiver Peta Vatthu Commentary 175.
:: Paṭiggaṇhāti (paṭigaṇhāti) [paṭi + gaṇhāti] to receive, accept, take (up) DN I 110 (vatthaṁ), 142; Vinaya I 200; II 109, 116 (a sewing-needle); SN IV 326 (jātarūpa-rajataṁ); Snp 479, 689, 690; Dhp 220; Jāt 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; DN I 85; MN I 438; Jāt V 379, — past participle paṭiggahita (q.v.). — causative °ggaheti Vinaya II 213; MN I 32.
:: Paṭiggāha see patiṭṭhāha.
:: Paṭiggāhaka (adjective/noun) [from paṭiggaṇhāti] receiving, accepting; one who receives, recipient Vinaya II 213; DN I 138; AN I 161; II 80f.; III 42, 336; Jāt I 56; Peta Vatthu Commentary 7, 128, 175 (opposite dāyaka); Vimāna Vatthu 195; Saddhammopāyana 268.
:: Paṭiggāhaṇa (neuter) [from paṭiggaṇhāti] reception, taking in Jāt VI 527.
:: Paṭigha (masculine and neuter) [paṭi + gha, adjective suffix of ghan = han, literally striking against] 1. (ethically) repulsion, repugnance, anger DN I 25, 34; III 254, 282; SN I 13; IV 71, 195, 205, 208f.; V 315; AN I 3, 87, 200; Snp 371, 536; Dhammasaṅgani 1060; Miln 44; Sumaṅgalavilāsinī I 22. 2. (psychologically) sensory reaction DN III 224, 253, 262; SN I 165, 186; AN 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 SN IV 208, 209.
:: Paṭighāta [paṭi + ghāta, of same root as paṭigha] 1. (literal) warding off, staying, repulsion, beating off DN III 130; MN I 10; AN I 98; IV 106f.; Jāt I 344; Vism 31 (= paṭihanana); Miln 121; Dhp II 8; Peta Vatthu Commentary 33. 2. (psychology) resentment Dhammasaṅgani 1060, cf. Buddhist Manual of Psychological Ethics 260.
:: Paṭighosa [paṭi + ghosa] echo Vism 554.
:: Paṭigijjha (adjective) [paṭi + gijjha, a doublet of giddha, see gijjha 2] greedy; hankering after Snp 675 (Paramatthajotikā II 482 reads °giddha and explains by mahāgijjha).
:: Paṭigīta (neuter) [paṭi + gīta] a song in response, counter song Jāt 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 Vism 31.
:: Paṭihananaka (adjective) [from paṭi + han] one who offers resistance Dhp I 217.
:: Paṭihanati [paṭi + han] to strike against, ward off, keep away, destroy MN I 273; Miln 367; present participle paṭihanamāna meeting, impinging on, striking against Vism 343. gerund paṭihacca SN V 69, 237, 285; future paṭihaṅkhati; past participle paṭihata (q.v.). — passive paṭihaññati Iti 103; Jāt 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" SN IV 104 = AN II 40 = III 388 = IV 167 = Mahāniddesa 496 = Cullaniddesa §540 C 2; Vism 32, 33.
:: Paṭiharati [paṭi + hṛ] to strike in return Vinaya II 265; DN I 142; SN IV 299. — causative paṭihāreti to repel, avoid Jāt 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 Dhp II 8; Vimāna Vatthu 14.
:: Paṭijaggaka (adjective) [from paṭijaggati] fostering, nursing taking care of Jāt V 111.
:: Paṭijaggana (neuter) [from paṭijaggati] rearing, fostering, tending; attention, care Jāt I 148; Miln 366; Dhp I 27; II 96.
:: Paṭijagganaka (adjective) [from paṭijaggana] to be reared or brought up Jāt VI 73 (putta).
:: Paṭijaggati [paṭi + jaggati, cf. BHS pratijāgarti Divyāvadāna 124, 306] literally to watch over, i.e. to nourish, tend, feed, look after, take care of, nurse Dhp 157; Jāt I 235, 375; II 132, 200, 436; Vism 119; Dhp 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 Vism 74.
:: Paṭijaggita [past participle of paṭijaggati] reared, cared for, looked after, brought up Jāt V 274, 331.
:: Paṭijaggiya (adjective) [gerund of paṭijaggati] to be nursed Dhp I 319.
:: Paṭijānāti [paṭi + jānāti] to acknowledge, agree to, approve, promise, consent DN I 3, 192; SN I 68, 172; II 170; III 28; V 204, 423; Snp 76, 135, 555, 601, 1148; Jāt I 169; Dhp 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 Miln page 421, and Geiger Pāḷi Grammar §38.1. — gerund from paṭikaroti (q.v.), cf. Skt. pratikārain same meaning "caution, remedy"] 1. previously (literal as cautioned) Vinaya IV 44; Miln 48 (varia lectio °kacca) usually as paṭigacc'eva, e.g. Vinaya I 342; DN II 118. 2. providing for (the future), preparing for, with caution, cautiously Vinaya II 256; SN I 57; V 162; AN II 25; DN II 144; Thera 547; Jāt III 208; IV 166 (in explanation of paṭikata and paṭikaroti); V 235.
:: Paṭikamma (neuter) [paṭi + kamma, cf. paṭikaroti] redress, atonement AN I 21 (sa° and a° āpatti) Miln 29; Sumaṅgalavilāsinī I 96.
:: Paṭikampati [paṭi + kampati] to shake; preterit paccakampittha Jāt V 340.
:: Paṭikaṇṭaka [paṭi + kaṇṭaka 4] an enemy, adversary, robber, highwayman Jāt I 186; II 239; Dhp III 456 (varia lectio °kaṇḍaka).
:: Paṭikaṅkhati [paṭi + kāṅkṣ] to wish for, long for SN I 227. Adjective °kaṅkhin MN I 21. See also pāṭikaṅkhin.
:: Paṭikara [from paṭi + kṛ] counteracting; requital, compensation Vinaya IV 218 (a°); DN 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; SN II 128 = 205; AN V 324; Dhp I 54. 2. to act against, provide for, beware, be cautious Jāt IV 166. 3. to imitate Jāt 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; AN 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 Jāt IV 166.
:: Paṭikatheti [paṭi + katheti] to answer, reply Jāt VI 224; Sumaṅgalavilāsinī I 263.
:: Paṭikā (feminine) [Sanskrit paṭikā dialect from paṭa cloth] a (white) woollen cloth (uṇṇāmayo setattharako Sumaṅgalavilāsinī I 86) DN I 7; AN 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 Jāt V 418.
:: Paṭikeḷanā see parikeḷanā; i.e. counter-playing Sumaṅgalavilāsinī I 286.
:: Paṭikhamāpita [past participle of paṭi + khamāpeti, causative of khamati] forgiven Dhp II 78.
:: Paṭikibbisa (neuter) [paṭi + kibbisa] wrong doing in return, retaliation Jāt III 135.
:: Paṭikiliṭṭha (adjective) [paṭi + kiliṭṭha] very miserable Peta Vatthu Commentary 268 (varia lectio); and perhaps at Dhp 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 AN I 286 = Sumaṅgalavilāsinī I 144; in meaning "miserable" at Dhp 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 Dhp 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; MN I 78; SN I 200, 226; II 282; Snp 388 (gerund °kkamma = nivattitvā Paramatthajotikā II 374); Paramatthajotikā II 53. — causative paṭikkamāpeti to cause to retreat Jāt I 214; Miln 121, — past participle paṭikkanta (q.v.).
:: Paṭikkanta [past participle of paṭikkamati] gone back from (—°), returned (opposite abhi°) DN I 70 (abhikkanta + p.); AN 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 Dhp I 307.
:: Paṭikkhati [paṭi + īkṣ] to look forward to, to expect Snp 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 Jāt I 67; IV 105; Miln 195; Sumaṅgalavilāsinī I 290; Dhp I 45; II 75; Peta Vatthu Commentary 73, 114, 151, 214 (preterit °khipi = vāresi). - appaṭikkhippa (gerundive) not to be rejected Jāt II 370. Contrasted to samādiyati Vism 62, 64 and passim.
:: Paṭikkhitta [past participle of paṭikkhipati] refused, rejected DN I 142; MN I 78, 93; AN I 296; II 206; Jāt II 436; Nettipakaraṇa 161, 185f.; Dhp 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; MN III 29; DN I 53 (= paṭibāhati Sumaṅgalavilāsinī I 160); SN IV 118 (+ apavadati); Snp 878; Dhp 164; Jāt IV 163; Miln 131, 256; Dhp III 194 (opposite abhinandati), — past participle paṭikuṭṭha (q.v.).
:: Paṭikkulyatā , :: Paṭikulyatā (feminine) [from paṭikūla, perhaps better to write patikkulyatā] reluctance, loathsomeness MN I 30; AN V 64. Other forms are paṭikūlatā, pāṭikkūlyatā, and pāṭikulyā (quod vide).
:: Paṭikopeti [paṭi + kopeti] to shake, disturb, break (figurative) Jāt V 173 (uposathaṁ).
:: Paṭikoṭṭeti [paṭi + koṭṭeti as causative of kuṭati] to bend away, to make refrain from MN I 115; SN II 265 (cf. the same passage AN 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(?) AN 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 DN II 162; MN I 30; AN III 58. Causative °eti Jāt I 50, 69, — past participle paṭikujjita (q.v.).
:: Paṭikujjhati [paṭi + krudh] to be angry in return SN I 162 = Thera 442.
:: Paṭikujjita [past participle of paṭikujjeti] covered over, enclosed AN I 141; Thera 681; Jāt 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 Jāt VI 89.
:: Paṭikuttaka [of uncertain etymology; paṭi + kuttaka?] a sort of bird Jāt 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 AN IV 47f. (varia lectio °kujjati); Miln 297 (pati°; cf. The Questions of King Milinda II 156); Vism 347 (varia lectio; Text °kuṭṭati); Dhp 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. BHS 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 SN III 71-73; AN 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); DN III 112, 113; MN I 341 (dukkha°); SN IV 172 (the same); Jāt I 393 (-kk-); Vimāna Vatthu 92 (-k-); Peta Vatthu Commentary 77; Sammohavinodanī 250f. (-kk-) — app° without objection, pleasant, agreeable Vimāna Vatthu 532 (-k-); Vism 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 Dhp II 87 (°kkula); Sammohavinodanī 251; -saññā (āhāre) the consciousness of the impurity of material food DN III 289, 291; SN V 132; AN IV 49; adjective °saññin SN I 227; V 119, 317; AN III 169.
:: Paṭikūlatā (feminine) [from paṭikkūla] disgusfullness Vism 343f.
:: Paṭikūṭa (neuter) [paṭi + kūṭa1] cheating in return Jāt II 183.
:: Paṭilabhati [paṭi + labhati] to obtain, receive, get Iti 77; Jāt 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 SN I 48 (so; varia lectio and commentary Text °latthaṁsu), explained by paṭilabhiṁsu cf. Kindred Sayings 319. — preterit 1st singular paṭilacchiṁ Jāt V 71. — causative paṭilābheti to cause to take or get, to rob Jāt 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 DN I 195; MN I 50; AN II 93, 143; Paṭisambhidāmagga II 182, 189; Mahāniddesa 262; Dhp 333; Puggalapaññatti 57; Vimāna Vatthu 113; Peta Vatthu Commentary 50, 73, 74. — attabhāva° obtaining a reincarnation, coming into existence SN II 256; III 144; AN 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. Skt. °lāpayati of lī] to withdraw, to make keep away, not to touch SN II 265 (pati°, as at Miln 297 patilīyati).
:: Paṭilika varia lectio together with paṭalika for talika at Jāt III 80 (cf. AN III 36?).
:: Paṭilīna [past participle of paṭilīyati] having withdrawn, keeping away SN I 48 (°nisabha "expert to eliminate"; reading pati°); with reading pati also; AN II 41; IV 449; Snp 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 AN IV 47 = Miln 297 (+ paṭikuṭati paṭivaṭṭati; Miln and the same passage at SN II 265 print pati°); Vism 347 (+ paṭikuṭṭati pativaṭṭati). — past participle paṭilīna; causative paṭileṇeti (q.v.).
:: Paṭilobheti [paṭi + causative of lubh] to fill with desire, to entice Jāt 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; AN IV 448; etc (see paṭicca-samuppāda); Jāt 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 Jāt IV 133; VI 127.
:: Paṭimalla [paṭi + malla] a rival wrestler SN I 110; Mahāniddesa 172.
:: Paṭimaṁsa (adjective) [for paṭimassa = Skt. 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.); AN V 79.
:: Paṭimantaka [from paṭi + mant] one who speaks to or who is spoken to, i.e. (1) an interlocutor Jāt IV 18 (= paṭivacana-dāyaka commentary); (2) an amiable person (cf. Latin affabilis = affable) MN I 386.
:: Paṭimanteti [paṭi + manteti] to discuss in argument, to reply to, answer, refute; as pati° at Vinaya II 1; DN I 93 (vacane), 94; Dhp I 263; Jāt VI 82, 294.
:: Paṭimaṇḍita [Papañcasūdanī of paṭi + maṇḍ] decorated, adorned with Jāt I 8, 41, 509; Peta Vatthu Commentary 3, 66, 211.
:: Paṭimasati [paṭi + masati of mṛś, cf. paṭimaṁsa] to touch (at) DN I 106; Snp page 108 (anumasati + p.). — causative paṭimāseti (q.v.).
:: Paṭimā (feminine) [from paṭi + mā] counterpart, image, figure Jāt VI 125; Dāṭhāvaṁsa V 27; Vimāna Vatthu 168 (= bimba); as 334. °appaṭima (adjective) without a counterpart, matchless, incomparable Thera 614; Miln 239.
:: Paṭimāneti [paṭi + causative of man] to wait on, or wait for, look after, honour, serve Vinaya II 169; IV 112; DN I 106; Jāt IV 2, 203; V 314; Miln 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 Jāt III 135.
:: Paṭimāseti [causative of patimasati] to hold on to, to restrain, keep under control; imperative paṭimāse (for °māsaya) Dhp 379 (opposite codaya; explained by °parivīmaṁse "watch" Dhp IV 117).
:: Paṭimokkha [from paṭi + muc] 1. A sort of remedy, purgative DN I 12 osadhīnaṁ p. explained at Sumaṅgalavilāsinī I 98 as "khāradīni datvā tad-anurūpo khaṇe gate tesaṁ ￼ apanayanaṁ." cf. DB 26. 2. binding, obligatory Jāt 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 SN IV 91; MN I 383; Iti 56; Theri 500 (? varia lectio paripuṇṇa, cf. Therīgāthā Commentary 290); Jāt I 384; VI 64; Miln 390; Dhp 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; SN I 24 (veraṁ °muñcati for °muccati!); Jāt I 384; II 22, 88, 197; IV 380 (gerund °mucca, varia lectio °muñca), 395; V 25 (attain), 49; VI 525; Dhp III 295. — passive paṭimuccati to be fastened, preterit °mucci Jāt III 239; VI 176. 2. to attain, obtain, find Jāt IV 285 = VI 148.
:: Paṭimutta (and °ka) (adjective) [past participle of paṭimuñcati, cf. paṭimukka] in sup° well purified, cleansed, pure Jāt 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 SN I 189.
:: Paṭinandita [past participle of paṭi + nand] rejoicing or rejoiced; greeted, welcomed Snp 452 (pati°); Jāt VI 14, 412.
:: Paṭināsikā (feminine) [paṭi + nāsikā] a false nose Jāt I 455, 457.
:: Paṭineti [paṭi + neti] to lead back to (accusative) Vimāna Vatthu 5217; Theri 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 Jāt VI 414.
:: Paṭinissagga [paṭi + nissagga of nissajjati, nis + sṛj, cf. BHS 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; MN III 31; SN V 421f.; AN I 100, 299; IV 148, 350; Paṭisambhidāmagga I 194 (two p., viz. pariccāga° and pakkhandana°); Puggalapaññatti 19, 21, 22. — ādāna° SN V 24; AN V 233, 253f.; upadhi° Iti 46, 62; sabbūpadhi° SN I 136; III 133; V 226; AN I 49; V 8, 110, 320f.; °ānupassanā Paṭisambhidāmagga II 44f.; °ānupassin MN III 83; SN IV 211; V 329; AN 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 DN III 45; MN I 96; AN III 335; V 150.
:: Paṭinissajjati [paṭi + nissajjati, cf. BHS pratinisṛjati Avadāna-śataka II 190] to give up, renounce, forsake Vinaya III 173f.; IV 294; SN II 110; AN V 191f. — gerund paṭinissajja SN I 179; AN IV 374f.; Snp 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, BHS pratiniḥsṛṣṭa Divyāvadāna 44 and °nisṛṣṭa Divyāvadāna 275] given up, forsaken (active and passive), renouncing or having renounced Vinaya III 95; IV 27, 137; MN I 37; SN II 283; AN II 41; Iti 49; Mahāniddesa 430, 431 (vanta pahīna p.); Peta Vatthu Commentary 256.
:: Paṭinivattati [paṭi + nivattati] to turn back again Vinaya I 216; Jāt I 225; Miln 120, 152 (of disease), 246; Peta Vatthu Commentary 100, 126. — causative °nivatteti to make turn back Peta Vatthu Commentary 141; commentary on AN 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 AN I 126; II 239; cf. Sakyaputtiya° SN II 272; sacca° Jāt IV 384, 463; V 499.
:: Paṭiññā (feminine) [from paṭi + jñā; cf. later Skt. pratijñā] acknowledgment, agreement, promise, vow, consent, permission DN III 254; Jāt I 153; Peta Vatthu IV 112, 144; Miln 7; Dhp II 93: Peta Vatthu Commentary 76, 123; Paramatthajotikā II 397, 539. — patiññaṁ moceti to keep one's promise Dhp I 93.
:: Paṭiññāta [past participle of paṭijānāti] agreed, acknowledged, promised Vinaya II 83, 102; DN I 88; AN 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. BHS pratipad in meaning of pratipatti "line of conduct" Avadāna-śataka II 140 with note) DN I 54 (dvatti p.), 249 (way to); SN II 81 (nirodhasāruppa-gāminī p.); IV 251 (bhaddikā), 330 (majjhimā) V 304 (sabbattha-gāminī), 361 (udaya-gāminī Sotāpatti°), 421; DN III 288 (ñāṇa-dassana-visuddhi°); AN 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. DN I 156) Vinaya I 10; DN I 157; III 219 (anuttariya); MN II 11; III 251, 284; SN I 24 (daḷhā yāya dhīrā pamuccanti); AN I 295f. (āgāḷhā nijjhāmā majjhimā); Snp 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. DN I 84; dukkha-nirodha-g°. DN I 84, 189; III 136; SN V 426f.; AN I 177; Paṭisambhidāmagga I 86, 119; Dhammasaṅgani 1057; loka-nirodha-g° AN II 23; Iti 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 DN III 106; AN 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 Dhp I 51.
:: Paṭipahiṇati [paṭi + pahinati] to send back (in return) Dhp 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. BHS 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 DN I 70 (saṁvarāya). 175 (tathattāya); SN II 98 (kantāramaggaṁ); IV 63 (dhammass'anudhammaṁ); V 346 (the same); IV 194 (maggaṁ); AN I 36 (Dhammānudhammaṁ); II 4; Snp 317, 323, 706, 815, 1129 (cf. Cullaniddesa §384); Dhp 274 (maggaṁ); Puggalapaññatti 20 (saṁvarāya); Peta Vatthu Commentary 43 (maggaṁ), 44 (ummaggaṁ), 196 (dhanaṁ); Saddhammopāyana 30. — 3rd singular preterit paccāpādi Jāt 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; Jāt I 4, 224; Nettipakaraṇa 3, 112, 124; Vism 4; Dhp 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 SN II 69; IV 252; AN I 120 (arahattāya); IV 292f. (the same), 372f.; Iti 81 (Dhammānudhamma°); Snp 736; Dhp 275 (maggaṁ); Vimāna Vatthu 3423 (= maggaṭṭha one who has entered the path Vimāna Vatthu 154) = Peta Vatthu IV 349; Puggalapaññatti 63; Miln 17; Sumaṅgalavilāsinī I 26; Peta Vatthu Commentary 78, 112 (maggaṁ), 130, 174 (sammā°), 242; (dhammiyaṁ paṭipadaṁ); Dhp 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); Miln 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 MN I 327 (siriṁ); SN IV 152 (ābādhaṁ); Miln 17 (sakaṭāni).
:: Paṭipaṇṇa (neuter) [paṭi + paṇṇa] a letter in return, a written reply Jāt I 409.
:: Paṭiparivatteti [paṭi + p.] to turn back or round once more MN I 133.
:: Paṭipasaṁsati [paṭi + pasaṁsati] to praise back or in return Jāt 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; Miln 9; Vism 92; Dhp II 88.
:: Paṭipatti (feminine) [from paṭi + pad] "way," method, conduct, practice, performance, behaviour, example AN I 69; V 126 (Dhammānudhamma°), 136; Paṭisambhidāmagga II 15; Mahāniddesa 143; Cullaniddesa sub voce; Miln 131, 242; Dhp II 30; Dhp 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 Snp 979.
:: Paṭipādaka [from paṭi + pad] the supporter (of a bed) Vinaya I 48; II 208.
:: Paṭipādeti [causative of paṭipajjati, cf. BHS pratipādayati in same meaning Avadāna-śataka I 262, 315] to impart, bring into, give to, offer, present MN I 339; Jāt V 453, 497; Peta Vatthu II 81 (vittaṁ).
:: Paṭipākatika (adjective) [paṭi + pākatika] restored, set right again, safe and sound Jāt 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°); Vism 411 (khandha°); usually in ablative paṭipāṭiyā adverb successively, in succession, alongside of, in order Vism 343 = Jāt V 253 (ghara° from house to house); Therīgāthā Commentary 80 (magga°); Dhp 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 SN II 98 (ure); Jāt VI 87; Vism 504 (urāni).
:: Paṭipiṇḍa [paṭi + piṇḍa] alms in return Jāt II 307; V 390 (piṇḍa° giving and taking of alms); Miln 370.
:: Paṭipīḷana (neuter) [from paṭipīḷeti] oppression Miln 313, 352.
:: Paṭipīḷita (adjective) [paṭi + past participle of pīḍ] pressed against, oppressed, hard pressed Miln 262, 354.
:: Paṭipīta in asuci° at AN 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 BHS 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 SN I 211; V 51; preterit °ssambhi Dhp 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); MN I 76; Jāt III 28 (dohaḷaṁ).
:: Paṭippasseddha [past participle of paṭippassambhati] allayed, calmed, quieted, subsided SN IV 217, 294; V 272; AN I 254; II 41; Jāt III 37, 148; IV 430; Paṭisambhidāmagga II 2; Puggalapaññatti 27; Paramatthajotikā I 185; Peta Vatthu Commentary 23, 245, 274. Note: The BHS form is pratiprasrabdha Divyāvadāna 265.
:: Paṭippharati [paṭi + pharati] to effulge, shine forth, stream out, emit, figurative splurt out, bring against, object MN I 95f.; AN IV 193 (codakaṁ); Jāt I 123, 163; Mahāniddesa 196 (vādaṁ start a word-fight); Miln 372; Dhp IV 4 (vacanaṁ).
:: Paṭipucchati [paṭi + pucchati] to as (in return), to put a question to, to inquire DN I 60; MN I 27; SN III 2; Snp 92; Jāt I 170; IV 194; Peta Vatthu Commentary 32, 56, 81; AN 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 AN I 72; °vyākaraṇīya (pañha) DN III 229.
:: Paṭipuggala [paṭi + puggala] a person equal to another, compeer, match, rival MN I 171 = Miln 235; SN I 158; Snp 544; Iti 123 (n'atthi te paṭipuggalo). — appaṭipuggala without a rival, unrivalled, without compare SN I 158; III 86; Theri 185; Jāt I 40; Miln 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 Miln 241.
:: Paṭipūjeti [paṭi + pūjeti] to honour, worship, revere Snp 128; Peta Vatthu I 13; Miln 241.
:: Paṭirava [paṭi + rava] shouting out, roar Dāṭhāvaṁsa IV 52.
:: Paṭirājā [paṭi + rājā] hostile king, royal adversary Jāt VI 472; Dhp I 193.
:: Paṭirodana (neuter) [paṭi + rodana] replying through crying Jāt III 80.
:: Paṭirodati [paṭi + rodati of rud] to cry in return, to reply by crying Jāt III 80; past participle paṭirodita = paṭirodana.
:: Paṭirodeti [paṭi + causative of rud] to scold back SN I 162.
:: Paṭirosati [paṭi + rosati] to annoy in return, to tease back SN I 162; AN II 215; Mahāniddesa 397.
:: Paṭiruddha [past participle paṭi + rudh] obstructed, hindered, held back, caged Jāt IV 4 (oruddha-paṭiruddha sic).
:: Paṭirūpa (adjective) [paṭi + rūpa] fit, proper, suitable, befitting, seeming DN I 91; Vinaya II 166 (seyyā); MN I 123; SN I 214; II 194 (Ap°); Theri 341; Peta Vatthu II 1215; Jāt V 99; Puggalapaññatti 27; Dhp III 142; Peta Vatthu Commentary 26, 122 (= yutta), 124. °—°desavāsa living in a suitable region DN III 276 = AN II 32; Nettipakaraṇa 29, 50. — spelled pati° at Dhp 158; Snp 89, 187, 667; Paramatthajotikā II 390. cf. pāṭirūpika.
:: Paṭirūpaka (adjective) (—°) [from paṭirūpa] like, resembling, disguised as in the appearance of, having the form of SN I 230; Dhp I 29 (putta°); Peta Vatthu Commentary 15 (samaṇa°). As pati° at Paramatthajotikā II 302, 348, 390. — neuter an optical illusion Dhp 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; AN IV 190.
:: Paṭisallāna (and °āṇa, e.g. SN V 320) (neuter) [for *paṭisallayana, from paṭi + saṁ + lī, cf. paṭilīna and paṭilīyati, also BHS pratisaṁlayana Divyāvadāna 156, 194, 494] retirement for the purpose of meditation, solitude, privacy, seclusion DN III 252; MN I 526; SN I 77; III 15; IV 80, 144; V 12, 398, 414; AN II 51, 176; III 86f., 116f., 195; IV 15, 36, 88; V 166, 168; Snp 69 (cf. Cullaniddesa sub voce); Jāt II 77 (pati°); Vibhaṅga 244, 252; Miln 138, 412.
-ārāma fond(ness) of solitude or seclusion (also °rata) AN III 261f.; Iti 39; Cullaniddesa §433; -sāruppa very suitable for seclusion Vism 90.
:: Paṭisalliyati (°līyati) [from paṭi + saṁ + lī, cf. paṭilīyati] to be in seclusion (for the purpose of meditation) Vinaya III 39 (infinitive °salliyituṁ); DN II 237; SN V 12 (the same), 320, 325; Miln 139, — past participle paṭisallīna (q.v.).
:: Paṭisallīna [past participle of paṭisalliyati; cf. BHS pratisaṁlīna Divyāvadāna 196, 291.] secluded, retired, gone into solitude, abstracted, plunged in meditation, separated Vinaya I 101 (rahogata + p.); DN I 134, 151; SN I 71, 146f. (divāvihāragata + p.), 225; II 74 (rahogata + p.); IV 80, 90, 144; V 415; AN II 20; Paramatthajotikā II 346 (pati°); Jāt I 349; Miln 10, 138f.; Vimāna Vatthu 3; Sumaṅgalavilāsinī I 309 (pati°).
:: Paṭisama (adjective) [paṭi + sama] equal, forming a counterpart Miln 205 (rāja°); negative appaṭisama not having one's equal, incomparable Jāt I 94; Miln 331.
:: Paṭisambhidā (feminine) [paṭi + saṁ + bhid; the BHS pratisaṁvid is a new formation resting on confusion between bhid and vid, favoured by use and meaning of latter root in Pāḷi paṭisaṁvidita. In BHS 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 AN II 160; III 113. 120; Paṭisambhidāmagga I 88, 119; II 150, 157, 185, 193; Vibhaṅga 293-305; Sammohavinodanī 386f. (cf. Vism 440f.), 391f. — See further AN I 22; IV 31; Cullaniddesa §386 under paṭibhānavant; Paṭisambhidāmagga I 84. 132, 134; II 32, 56, 116, 189; Miln 22 (attha-dh°nirutti-paṭibhāna-pāramippatta), 359; Vimāna Vatthu 2; Dhp IV 70 (catūsu p.-āsu cheka). p.-patta one who has attained mastership in analysis AN I 24; III 120; Paṭisambhidāmagga II 202. — Often included in the attainment of Arahant-ship, in formula "saha paṭisambhidāhi Arahattaṁ pāpuṇāti," viz. Miln 18; Dhp II 58, 78, 93.
:: Paṭisammajjati [paṭi + sammajjati] to sweep over again Miln 15.
:: Paṭisammodeti [paṭi + saṁ + causative of mud] to greet in a friendly way in return Jāt VI 224 (= sammodanīya-kathāya paṭikatheti commentary).
:: Paṭisaṁharaṇa (neuter) [from paṭisaṁharati] removing Nettipakaraṇa 27, 41.
:: Paṭisaṁharati [paṭi + saṁ + hṛ, cf. BHS pratisaṁharati Mahāvastu I 82] to draw back, withdraw, remove, take away, give up Vinaya II 185 (sakavaṇṇaṁ); DN I 96; SN V 156; Peta Vatthu Commentary 92 (devarūpaṁ).
:: Paṭisaṁvedeti [paṭi + saṇ + vedeti, causative of vid] to feel, experience, undergo, perceive DN I 43, 45; AN I 157 (domanassaṁ); IV 406 (the same); Puggalapaññatti 59; Peta Vatthu Commentary 192 (mahādukkhaṁ). There is also a by-form, viz. paṭisaṁvediyati SN II 18, 75, 256 (attabhāva-paṭilābhaṁ); Iti 38 (sukkha-dukkhaṁ; varia lectio °vedeti).
:: Paṭisaṁvedin (adjective) [from paṭisaṁvedeti; BHS pratisaṁvedin Divyāvadāna 567] experiencing, feeling, enjoying or suffering MN I 56; SN I 196; II 122; IV 41; V 310f.; AN I 164 (sukhadukkha°); IV 303 (the same); V 35 (the same); Iti 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" SN II 54.
:: Paṭisaṁyamati [paṭi + saṁyamati] to restrain, to exercise self-control Jāt IV 396.
:: Paṭisaṁyujati [paṭi + saṁ + yuj] to connect with, figurative to start, begin (vādaṁ a discussion or argument) SN I 221 (bālena paṭisaṁyuje = paṭipphareyya commentary; "engage himself to bandy with a fool" Kindred Sayings 284); Snp 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; SN I 210 (Nibbāna °dhammikathā); Thera 598; Iti 73; Vimāna Vatthu 6, 87; Peta Vatthu Commentary 12.
:: Paṭisandahati [paṭi + sandahati] to undergo reunion (see next) Miln 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; Miln 140; Dhp 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, Miln 409; as 397. — gerund °santhāya Jāt VI 351, — past participle paṭisanthata (q.v.).
:: Paṭisanthata [past participle of paṭisantharati] kindly received (covered, concealed? commentary) Jāt 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 DN III 213, 244; AN I 93; III 303f.; IV 28, 120; V 166, 168 (°aka adjective one who welcomes); Jāt II 57; Dhp 376 (explained as āmisa° and dhamma° at Dhp IV 111, see also as 397f. and Buddhist Manual of Psychological Ethics 325, note 5); Dhammasaṅgani 1344; Vibhaṅga 360; Miln 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; AN II 249; Jāt III 159 (nagaraṁ). Causative II paṭisaṅkhārāpeti to cause to repair or build up again MN III 7; Jāt VI 390 (gehāni).
:: Paṭisaṅkhayanto is present participle of paṭi + saṁ + kṣi, to be pacified Thera 371.
:: Paṭisaṅkhā (feminine) [paṭi + saṅkhā of khyā] reflection, judgment, consideration Vinaya I 213; SN 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. SN IV 104; AN II 40; Mahāniddesa 496; Cullaniddesa §540.
:: Paṭisaṅkhāna (neuter) [from paṭisaṅkhāti] carefullness, mindfullness, consideration Jāt I 502; Vimāna Vatthu 327; as 402 (°paññā); Saddhammopāyana 397. °—°bala power of computation AN I 52, 94; II 142; DN 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; MN I 273; III 2; Jāt 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 MN I 94; SN II 110, 219. — cf. paṭisañcikkhati.
:: Paṭisañcikkhati [paṭi + saṁ + cikkhati of khyā; cf. paṭisaṅkhāti and BHS pratisañcikṣati Mahāvastu II 314] to think over, to discriminate, consider, reflect Vinaya I 5; DN I 63; MN I 267, 499; III 33; SN I 137; AN I 205; Puggalapaññatti 25; Vism 283. [DPL]: To agree with oneself, to consider, turn over a matter in the mind.
:: Paṭisañjīvita [past participle of paṭi + saṁ + jīv] revived, resurrected MN I 333.
:: Paṭisaraṇa (neuter) [paṭi + saraṇa1] refuge in (—°), shelter, help, protection MN I 295 (mano as p. of the other five senses); III 9; SN IV 221; V 218; AN I 199 (Bhagavaṁ°); II 148 (sa° able to be restored); III 186 (kamma°); IV 158, 351; V 355; Jāt 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 Snp 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) Jāt II 406; Mahāniddesa 172, 173; Miln 293.
:: Paṭisāmeti [paṭi + causative of śam, samati to make ready; cf. BHS pratiśāmayati Divyāvadāna passim] to set in order, arrange, get ready Vinaya II 113, 211, 216; MN I 456; Jāt III 72; Miln 15 (pattacīvaraṁ); Vimāna Vatthu 118 (varia lectio °yāpeti), 157 (varia lectio °nameti).
:: Paṭisāmita [past participle of paṭisāmeti] arranged, got ready Vism 91.
:: Paṭisāra [paṭi + smṛ] see vi.
:: Paṭisārana (neuter) [from paṭi + sāreti] act of protection, expiation, atonement Miln 344 (in law); applied figuratively in psychology SN 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; AN I 99; IV 346; Dhp II 75.
:: Paṭisārin (adjective) [from paṭi + sṛ, cf. paṭisāraniya and paṭisaraṇa note] falling back upon, going back to, trusting in, leaning on (—°) DN I 99 (gotta°); SN I 153 (the same); II 284 (the same).
:: Paṭisāsana (neuter) [paṭi + sāsana] counter-message, reply Dhp I 392.
:: Paṭisāṭheyya (neuter) [paṭi + sāṭheyya] a deceit in return (cf. paṭikūṭa) Jāt II 183.
:: Paṭisāyati [paṭi + sāyati] to taste, eat, partake of food Vinaya II 177.
:: Paṭisedha [from paṭi + sidh1, sedhati drive off] warding off, prohibition Miln 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 SN I 221; Miln 344.
:: Paṭisedhana (neuter) [cf. paṭisedha] warding off, refusal, prohibition, stopping SN I 221, 223; Peta Vatthu Commentary 11, 25; Saddhammopāyana 397.
:: Paṭisedhati and (causative) °sedheti [paṭi + sedhati] to ward off, prohibit, prevent, refuse SN IV 341; Peta Vatthu Commentary 11.
:: Paṭisedhitar [agent noun from paṭisedhati] one who prohibits or refuses Jāt 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 Snp 932, cf. Mahāniddesa 397; °—°senikattar (agent noun), one who repulses, fighter, retaliator, arguer Snp 832, cf. Mahāniddesa 173.
:: Paṭiseneti [paṭi + seneti, see usseneti] to repel, push away, be inimical towards, retaliate (opposite usseneti) AN II 215 (paṭisseneti); Snp 390 (°seniyati).
:: Paṭiseṭṭha (adjective) [paṭi + seṭṭha] having a superior; negative app° incomparable, unsurpassed Miln 357 (appaṭibhāga + p.).
:: Paṭisevana (neuter) [from paṭisevati] going after, indulging in, practice MN I 10.
:: Paṭisevati [paṭi + sevati, cf. BHS pratisevate Divyāvadāna 258 in same meaning] to follow, pursue, indulge in (accusative), practise Vinaya II 296 (methunaṁ dhammaṁ); MN I 10; AN II 54 (methunaṁ); Jāt I 437; VI 73, 505; Dhp 67; Mahāniddesa 496; Puggalapaññatti 62; Miln 224; Dhp II 40; Peta Vatthu Commentary 130; Saddhammopāyana 396. Note: paṭisevati is spelled pati° at Dhp 67, 68; Jāt III 275, 278.
:: Paṭisevitar [agent noun of paṭisevati] one who practises, pursues or indulges in (accusative) AN III 143f. (bhesajjaṁ).
:: Paṭisibbita [past participle of paṭi + sibbati] sewn, embroidered Vimāna Vatthu 167 (pati°).
:: Paṭisīsaka [paṭi + sīsaka] a false top-knot, "chignon" (?) Jāt II 197 (°ṁ paṭimuñcitvā); V 49 (the same); Miln 90 (muṇḍaka°).
:: Paṭisotaṁ ￼ (adverb) [paṭi + sotaṁ, accusative of sota] against the stream (opposite anusotaṁ) Iti 114; Jāt I 70; Peta Vatthu Commentary 154. paṭisotagāmin going against the stream, toiling, doing hard work SN I 136; AN II 6 (opposite anu°), 214f.
:: Paṭissata [paṭi + sata, past participle of smṛ] recollecting, thoughtful, mindful, minding Snp 283 = Miln 411; Dhp 144 (pati-); Vimāna Vatthu 2110; and with spelling pati° at SN III 143; IV 74, 322, 351; AN III 24; Iti 10, 21, 81; Snp 283, 413.
:: Paṭissati (feminine) [paṭi + sati of smṛ] mindfullness, remembrance, memory MN I 36f.; Dhammasaṅgani 23; Puggalapaññatti 25. app° lapse of memory Dhammasaṅgani 1349.
:: Paṭissatika (adjective) [from paṭissati] mindful, thoughtful Thera 42.
:: Paṭissava [from paṭi + śru] assent, promise, obedience Jāt 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 BHS 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 Iti 10 (sappatissa); Vimāna Vatthu 8441 (cf. Vimāna Vatthu 347), and appaṭissa disobedient, not attached to SN I 139; II 224f.; AN II 20; III 7, 247, 439; Jāt II 352 (°vāsa anarchy; reading t); Peta Vatthu Commentary 89.
:: Paṭissāvin (adjective) [from paṭi + śru] assenting, ready, obedient, willing DN I 60; SN III 113 (kiṅkāra-paṭi°).
:: Paṭisseneti see paṭiseneti.
:: Paṭissuṇāti [paṭi + śru] to assent, promise, agree preterit paccassosi Vinaya I 73; DN I 236; SN I 147, 155; Snp 50, and paṭisuṇi Paramatthajotikā II 314; gerund °suṇitvā frequent in formula "sādhū ti patissuṇitvā" asserting his agreement, saying yes SN I 119; Peta Vatthu Commentary 13, 54, 55; and passim; also paṭissutvā SN 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 Thera 203.
:: Paṭisūra [paṭi + sūra] a rival hero or fighter, an opponent in fight Snp 831 (= paṭipurisa paṭisattu paṭimalla Mahāniddesa 172); Mahāniddesa 173 (the same).
:: Paṭita (adjective) satisfied, happy Dhp II 269 (°ācāra)
:: Paṭitittha (neuter) [paṭi + tittha] opposite bank (of a river) Jāt V 443.
:: Paṭitiṭṭhati (paṭiṭṭhahati) etc. see pati°.
:: Paṭitthambhati [paṭi + thambhati] to stand firm (against) Miln 372. [BD:] stand pat.
:: Paṭivacana (neuter) [paṭi + vacana] answer, reply, rejoinder Jāt IV 18; Miln 120; Peta Vatthu Commentary 83 (opposite vacana); Therīgāthā Commentary 285.
:: Paṭivadati ￼ [paṭi + vadati] to answer, reply AN IV 168 (varia lectio for paṭicarati); Snp 932; Dhp 133; Mahāniddesa 397; Peta Vatthu Commentary 39.
:: Paṭivasati [paṭi + vasati] to live, dwell (at) DN I 129; Vinaya II 299; SN I 177; Jāt 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 Dhp I 157.
:: Paṭivattar [paṭi + vattar, agent noun of vac] one who contradicts SN I 222.
:: Paṭivaṭṭati (and °vattati) [paṭi + vṛt] (intransitive) to roll or move back, to turn away from AN IV 47 = Miln 297 (paṭilīyati paṭikutati p.); causative paṭivaṭṭeti in same meaning transative (but cf. Childers sub voce "to knock, strike") SN II 265 (Text spells pati°, as also at Miln 297). — gerundive paṭivattiya only in negative ap° (q.v.). — past participle paṭivatta (q.v.).
:: Paṭivāda [paṭi + vāda] retort, recrimination Miln 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 Thera 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 MN I 435 = AN IV 423; as 407.
:: Paṭivātaṁ (adverb) [paṭi + vātaṁ, accusative cf. Skt. prativāta and prativātaṁ] against the wind (opposite anuvātaṁ) Vinaya II 218; SN I 13; Snp 622; Dhp 54, 125; Peta Vatthu Commentary 116; Saddhammopāyana 425.
:: Paṭivedeti [paṭi + vedeti, causative of vid] to make known, declare, announce Vinaya I 180; SN I 101, 234; Snp 415 (preterit °vedayi); Sumaṅgalavilāsinī I 227; Peta Vatthu Commentary 6 (pītisomanassaṁ).
:: Paṭivedha [from paṭi + vyadhī cf. paṭivijjhati and BHS prativedha Mahāvastu I 86] literally piercing, i.e. penetration, comprehension, attainment, insight, knowledge AN I 22, 44; DN III 253; Paṭisambhidāmagga I 105; II 50, 57, 105, 112, 148, 182; Vibhaṅga 330; Miln 18; Paramatthajotikā II 110, 111; Saddhammopāyana 65. — appaṭivedha non-intelligence, ignorance Vinaya I 230; SN II 92; III 261; V 431; AN II 1; Dhammasaṅgani 390, 1061, 1162; Puggalapaññatti 21. — duppaṭivedha (adjective) hard to pierce or penetrate; flg. difficult to master Miln 250. — maggaphala° realization of the fruit of the Path Dhp I 110.
:: Paṭivekkhiya see ap°.
:: Paṭivellati [paṭi + vellati] to embrace, cling to Jāt V 449.
:: Paṭivera [paṭi + vera] revenge Dhp I 50.
:: Paṭivibhajati [paṭi + vibhajati] to divide off, to divide into (equal) parts MN I 58 (cf. III 91; paṭibhaj° and varia lectio vibhaj°).
:: Paṭivibhatta (adjective) [paṭi + vibhatta] (equally) divided MN I 372; AN 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 MN I 438; SN II 56 (sup°); Paṭisambhidāmagga II 19, 20; Jāt I 214; Vimāna Vatthu 73 (°catusacca = saccānaṁ kovida). — appaṭividdha not pierced, not hurt Jāt VI 446.
:: Paṭividita [past participle of paṭi + vid] known, ascertained DN I 2; Paṭisambhidāmagga I 188.
:: Paṭivigacchati [paṭi + vi + gacchati] to go a part again, to go away or asunder AN III 243; Miln 51.
:: Paṭivijānāti [paṭi + vi + jānāti] to recognise Vinaya III 130; Cullaniddesa §378 (ājānāti vijānāti p. paṭivijjhati); Miln 299.
:: Paṭivijjha (adjective) [gerund of paṭivijjhati] in compound dup° hard to penetrate (literal and figurative) SN V 454.
:: Paṭivijjhanaka (adjective) [paṭi + vijjhana + ka, of vyadh] only in negative ap° impenetrable Dhp IV 194.
:: Paṭivijjhati [paṭi + vijjhati of vyadh] to pierce through, penetrate (literal and figurative), intuit, to acquire, master, comprehend Vinaya I 183; SN II 56; V 119, 278, 387, 454; AN IV 228, 469; Cullaniddesa §378; Jāt I 67, 75; Paṭisambhidāmagga I 180f.; Miln 344; Dhp I 334. — preterit paṭivijjha Snp 90 (= aññāsi sacchākāsi Paramatthajotikā II 166), and paccavyādhi Thera 26 = 1161 (°byādhi); also 3rd plural paccavidhuṁ AN 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); Jāt II 286; as 135; Dhp I 189; III 304; Vimāna Vatthu 61 (°vīsa), 64 (varia lectio °vīsa), 120 (the same).
:: Paṭiviṁsaka [preceding + ka] part, share, portion Dhp II 85.
:: Paṭivinaya [paṭi + vi + nī] repression, subjection, only in compound āghāta° DN III 262, 289; AN III 185f. See āghāta.
:: Paṭivineti [paṭi + vi + nī] to drive out, keep away, repress, subdue SN I 228; MN I 13; AN III 185f.; Jāt VI 551; Peta Vatthu Commentary 104 (pipāsaṁ). cf. BHS prativineti Mahāvastu II 121, — past participle paṭivinīta (q.v.).
:: Paṭivinicchinati [paṭi + vinicchinati] to try or judge a case again, to reconsider Jāt II 187.
:: Paṭivinīta [past participle of paṭivineti] removed, dispelled, subdued SN II 283; V 76, 315.
:: Paṭivinodana (neuter) [from paṭivinodeti] removal, driving out, explusion AN II 48, 50; Miln 320.
:: Paṭivinodaya (adjective/noun) [from paṭivinodeti] dispelling, subduing, riddance, removal; dup° hard to dispel AN III 184f.
:: Paṭivinodeti [paṭi + vi + causative of nud, cf. BHS prativinudati Divyāvadāna 34, 371 etc.] to remove, dispel, drive out, get rid of DN I 138; MN I 48; Peta Vatthu III 58; Puggalapaññatti 64; Vimāna Vatthu 305; Peta Vatthu Commentary 60.
:: Paṭiviramati [paṭi + viramati] to abstain from MN I 152.
:: Paṭivirata (adjective) [past participle of paṭiviramati, cf. BHS prativiramati Divyāvadāna II, 302, 585] abstaining from, shrinking from (with ablative) DN I 5; MN III 23; SN V 468; Iti 63; Puggalapaññatti 39, 58; Sumaṅgalavilāsinī I 70; Peta Vatthu Commentary 28, 260. — app° not abstaining from Vinaya II 296; SN V 468; Iti 64.
:: Paṭivirati (feminine) [from paṭivirata] abstinence from Dhammasaṅgani 299; MN III 74; Peta Vatthu Commentary 206.
:: Paṭivirodha [paṭi + virodha] hostility, enmity, opposition Dhammasaṅgani 418, 1060; Puggalapaññatti 18; Miln 203.
:: Paṭiviruddha [past participle of paṭivirujjhati, cf. BHS prativiruddha rebellious Divyāvadāna 445] obstructed or obstructing, an adversary, opponent Jāt VI 12; Sumaṅgalavilāsinī I 51 (°ā satta = pare); Miln 203, 403.
:: Paṭivirujjhati [paṭi + vi + rudh] to act hostile, to fall out with somebody, to quarrel (saddhiṁ) Jāt IV 104, — past participle paṭiviruddha (q.v.).
:: Paṭivirūhati [paṭi + virūhati] to grow again Vism 419.
:: Paṭivisesa [paṭi + visesa] sub-discrimination Jāt II 9.
:: Paṭivisiṭṭha [paṭi + visiṭṭha] peculiar MN I 372.
:: Paṭivissaka (adjective) [from paṭi + *veśman or *veśya] dwelling near, neighbouring MN I 126; Jāt I 114, 483; III 163; IV 49; V 434; Dhp 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 DN II 232.
:: Paṭivyūhati (pati°) [paṭi + vyūhati] to heap up against (?) Paramatthajotikā II 554.
:: Paṭiya (neuter) [= paṭikā] a white woollen counterpane Jāt IV 352 (= uṇṇāmaya-paccattharaṇāni setakambalāni pi vadanti yeva commentary).
:: Paṭiyatta [past participle of paṭi + yat] prepared , got ready, made, dressed Vinaya IV 18 (alaṅkata°); Jāt 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 = Skt. pratiyātayati, causative of paṭi + yat, like Pāḷi niyyādeti = Skt. 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); Snp page 110 (bhojaniyaṁ); Peta Vatthu Commentary 22, 141.
:: Paṭiyādita [past participle of paṭiyādeti] given, prepared , arranged, dedicated Miln 9; Dhp II 75.
:: Paṭiyālokaṁ gacchati "to go to the South" Vinaya IV 131, 161.
:: Paṭiyāti [paṭi + yā, cf. pacceti] to go back to, reach Jāt VI 149 (commentary for paṭimuñcati).
:: Paṭiyodha [paṭi + yodha] counter-fight Jāt III 3.
:: Paṭiyoloketi (Text paṭi-oloketi) [paṭi + oloketi] to look at, to keep an eye on, observe Jāt II 406.
:: Paṭola [dialect?] a kind of cucumber, Trichosanthes Dioeca Vinaya I 201 (°paṇṇa).
:: Paṭṭa [cf. late Skt. paṭṭa, doubtful etymology] 1. slab, tablet, plate, in compounds ayo° iron plate AN IV 130, 131; Jāt IV 7 (suvaṇṇa°); Peta Vatthu Commentary 43 (ayomaya°); loha° brass plate Peta Vatthu Commentary 44; silā° stone slab Jāt I 59 etc. When written on, it is placed into a casket (mañjūsā) Jāt 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); SN II 102 (the same) Jāt I 62 (sumana° cloth with ajasmine pattern); VI 191 (°sāṭaka), 370 (nāḷi°); Paramatthajotikā I 51 (°bandhana); Sumaṅgalavilāsinī I 87 (āmilāka); Dhp 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); AN I 254 (= paṭṭikā commentary); Jāt V 359 (aya° an iron girdle), Sammohavinodanī 230 (paṭṭikā).
:: Paṭṭana (neuter) [Sanskrit paṭṭana] a place, city, port Jāt I 121; IV 16, 137, V 75; Peta Vatthu Commentary 53. — °ka a sort of village Jāt 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 Snp past participle puṭṭha; varia lectio seṭṭha); Cullaniddesa §388 (in explanation of paṭṭhagū Snp 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 SN II 25; Peta Vatthu II 924 (future °ayissati dānaṁ, varia lectio paṭṭhayissati; explained by pavattessati Peta Vatthu Commentary 123); Jāt I 117; Peta Vatthu Commentary 54 (bhattaṁ), 126 (dānaṁ). — past participle paṭṭha pita (q.v.).
:: Paṭṭhapita [past participle of paṭṭhahati; cf. BHS 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 DB 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 Skt. 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 Jāt I 60, 63, 150; cf. Jāt I 52 (mūlato); VI 336 (sīsato); Peta Vatthu Commentary 11 (galato), 13 (gihīkālato). paṭṭhāya yāva (with accusative) from ... up to Vism 374.
:: Paṭṭhika in pañca° see under pañca.
:: Paṭṭikā see paṭṭaka.
:: Paṭṭoli in yāna° at Vism 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 Skt. paṭu] sharp, pungent; figurative keen, wise, clever, skilful Vism 337 (°saññākicca), 338. cf. paddha1 and pāṭava.
:: Paṭuppādana (neuter) [paṭa (?) + upp°] subtraction (opposite saṅkalana) Sumaṅgalavilāsinī I 95. The word is not clear (cf. DB I 22).
:: Paṭuva at DN I 54 is read as pacuṭa by Buddhaghosa and translation (see DB 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 SN I 42 (translation "predicate"); Mahāniddesa 293. — preterit pāvādi Therīgāthā Commentary 71. — cf. pāvadati.
:: Pavaḍḍha [past participle of pavaḍḍhati] grown up, increased, big, strong Jāt V 340 (°kāya of huge stature; so read for pavaddha-; explained as vaḍḍhita-kāya).
:: Pavaḍḍhati [pa + vṛdh] to grow up, to increase MN I 7; SN II 84, 92; Snp 306 (3rd singular preterit °atha); Dhp 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 SN 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) Jāt 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" Snp 701, 963 = 1050 (cf. Mahāniddesa 482 and Cullaniddesa under brūmi).
:: Pavana1 (neuter) [cf. Skt. pavana and pāvana, of pū] winnowing of grain Miln 201 (read pavanena ṭṭhāyiko who earned his living by winnowing grain).
:: Pavana2 (neuter) [cf. Vedic pravaṇa; not with Müller Pāḷi Gramar 24 = upavana; perhaps = Latin pronus "prone"] side of a mountain, declivity DN II 254; MN I 117; SN I 26; II 95, 105; Thera 1092; Jāt I 28; II 180; VI 513; Cariyāpiṭaka I 1, 5, and 10, 1; III 13, 1; Miln 91, 198f., 364, 408; Vism 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 BHS 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 Theri 112.
:: Pavara (adjective) [pa + vara] most excellent, noble, distinguished SN III 264; Snp 83, 646, 698 (muni°); Dhp 422; Puggalapaññatti 69; Miln 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 Snp 899; Jāt II 123 (= pavasaṁ gacchati); V 91, — past participle pavuttha (q.v.). cf. vi°.
:: Pavassana (neuter) [from pa + vṛṣ] beginning to rain, raining Miln 120.
:: Pavassati [pa + vṛṣ] to "rain forth," to begin to rain, shed rain SN I 100; Snp 18f. (imperative pavassa), 353 (varia lectio); Jāt VI 500 ("cry"), 587 (preterit pāvassi), — past participle pavaṭṭha and pavuṭṭha: see abhi°.
:: Pavati1 [pa + vā] to blow forth, to yield a scent Thera 528 (= gandhaṁ vissajjati commentary). See pavāti.
:: Pavati2 [of plu, cf. Vedic plavate to swim and Epic Skt. 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 Theri 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) Jāt I 6; III 365; Vism 422, and, °bhojin one who lives on wild fruit (a certain class of ascetics, tāpasā) DN I 101; MN I 78, 343; AN 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 Miln 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 SN 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 MN I 214; Puggalapaññatti 35 (spelled pavattinī in Text as well as Puggalapaññatti 218). 2. execution, performance, carrying out Miln 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 DN I 104 (mantānaṁ p. = pavattayitar Sumaṅgalavilāsinī I 273); SN IV 94; Dhp 76 (nidhīnaṁ p. = ācikkhitar Dhp 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 SN II 31; Jāt II 104; Peta Vatthu Commentary 143, 154, 198. 2. to exist, to be, continue in existence Jāt 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 Vism 32 (Text °attha).
:: Pavatteti [causative of pavattati] (transitive) 1. to send forth, set going Vinaya I 87 (assūni); SN II 282 (the same) Jāt I 147 (selagulaṁ pavaṭṭ°); especially in phrase dhammacakkaṁ p. to inaugurate the reign of righteousness Vinaya I 8, 11; MN I 171; SN III 86; Snp 693; Miln 20, 343; Vimāna Vatthu 165; Peta Vatthu Commentary 21, etc. 2. to cause, produce, make arise Jāt II 102 (mah'oghaṁ); Miln 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 Dhp I 257; Peta Vatthu Commentary 29 (attabhāvaṁ), 42 (kammante). 5. to move about, behave, linger Dhp I 14 (ṭṭ). 6. to display, execute, wield, enforce Miln 189 (āṇaṁ; cf. āṇāpavatti). — past participle pavattita (q.v.).
:: Pavatti (feminine) [from pa + vṛt] 1. manifestation, wielding, execution, giving, in āṇā° royal authority Jāt III 504; IV 145; Therīgāthā Commentary 283. 2. happening, incident, news Jāt I 125, 150; II 416; Vism 91; Peta Vatthu Commentary 6, 17, 29, 35, 92, 152, 242, etc.; Dhp I 80 (varia lectio pavutti). cf. pavutti.
:: Pavattin (adjective) [from pa + vṛt] 1. Advancing, moving forward, proceeding, effective, beneficial; only in phrase dhammā pavattino AN I 279; Sumaṅgalavilāsinī I 4 = Peta Vatthu Commentary 2; and in suppavattin (good-flowing, i.e. well-recited?) AN 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); MN III 29, 77; SN I 191; Snp 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 MN III 118 = Dhp II 108; MN I 442, 444.
:: Pavāda [pa + vad, cf. Epic Skt. pravāda talk, saying] talk, disputation, discussion DN I 26, 162; MN I 63; Snp 538.
:: Pavādaka (adjective) [from pavāda] 1. belonging to a discussion, intended for disputation DN I 178 (samaya° "debating hall"). 2. fond of discussing Miln 4 (bhassa° "fond of wordy disputation"). cf. pavādiya.
:: Pavādiya (adjective) [from pavāda, cf. pavādaka] belonging to a disputation, disputing, arguing, talking Snp 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 Thera 758.
:: Pavāhana (adjective and neuter) [from pa + vah] 1. carrying off, putting away, Thera 751. 2. wiping off Jāt 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 MN I 39; SN I 79, 183 (pāpakammaṁ nahānena); II 88; Thera 349; Jāt I 24; III 176, 225, 289; IV 367; V 134; VI 197; 588; Miln 247; Dāṭhāvaṁsa II 59; Peta Vatthu Commentary 256. 2. to pull out, draw out DN I 77 (better to be read as pabāhati).
:: Pavāhitatta (neuter) [abstract from pavāhita, past participle of pavāheti] the fact of being removed or cleansed Jāt V 134.
:: Pavāla and Pavāḷa (masculine and neuter) [cf. Classical Skt. prabāla, pravāḍa and pravāla] 1. coral Jāt I 394 (°ratta-kambala); II 88; IV 142; Miln 267 (with other jewels), 380 (the same); Paramatthajotikā II 117; Vimāna Vatthu 112 (°ratana). 2. A sprout, young branch, shoot Jāt 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 Skt. prabṛdha (pravṛdha), cf. abbūlha and ubbahati (ud + bṛh1), but cf. also ubbāḷha which is past participle of ud + bādh. At DN I 77 (where varia lectio pabbāḷha = pabūḷha, unexplained by Buddhaghosa) it is synonymous with uddharati = ubbahati] 1. carried away (?), turned away, distracted, dismissed SN III 91 (bhikkhu-saṅgho p.). 2. drawn forth, pulled out, taken out DN I 77 = Paṭisambhidāmagga II 211 = Vism 406 (muñjamhā isīkā p.); Jāt VI 67 (muñjā v'isikā p.).
:: Pavāraṇā (feminine) [pa + vṛ, cf. BHS pravāraṇā Divyāvadāna 91, 93; whereas Epic Skt. 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; DN II 220; SN 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) Jāt I 29, 82, 193 (mahā°); Vism 391 (the same); Paramatthajotikā II 57 (the same); Vimāna Vatthu 67 (the same); Peta Vatthu Commentary 140 (the same); 2. satisfaction Vism 71.
:: Pavāreti [causative of pa + vṛ, cf. BHS pravārayati Divyāvadāna 116, 283, etc.] 1. to invite, offer, present, satisfy SN I 190; AN IV 79; Jāt III 352. 2. to celebrate the Pavāraṇā (i.e. to come to the end of the vassa) Vinaya I 160f.; II 255; Dhp I 87; Jāt I 29, 215; IV 243 (vuttha-vassa p.); Vism 90; Paramatthajotikā II 57, — past participle pavārita (q.v.) See also sam°.
:: Pavārita [past participle of pavāreti] 1. satisfied MN I 12 (+ paripuṇṇa pariyosita); Miln 231; Vism 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 Jāt II 123; V 434; VI 150; Miln 314. — cf. vi°.
:: Pavāsin (adjective) [from pavāsa] living abroad or from home, in cira° long absent Dhp 219 (= cirappavuttha Dhp III 293).
:: Pavāsita  1. (perhaps we should read pavārita?) given as present, honoured Jāt 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 Dhp 54; Thera 528; Jāt V 63 (disā bhāti p. ca). See also pavāyati.
:: Pavāyati [pa + vā] to blow forth, to permeate (of a scent), to diffuse Jāt I 18 (dibba-gandho p.); Vism 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 Pāḷi Gramar 120 from pa + viṣ (who with this derivation follows the Pāḷi commentators, e.g. Jāt 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 SN I 18; Snp 463f., 490f.; Theri 272; Jāt 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); Miln 375; cf. Oberlies, II Jāt 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) Thera 563 (translation "until the hour should be revealed") = Jāt I 118 = Vism 389 = Dhp I 248.
:: Pavedeti [causative of pa + vid] to make known, to declare, communicate, relate SN I 24; IV 348; Dhp 151; Snp 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 Snp 928 (= tasati etc. Mahāniddesa 384); Vism 180 (reads pavedheti) Therīgāthā Commentary 203 (allavatthaṁ allakesaṁ pavedhanto, misreading for pavesento); Dhp II 249. — Frequent in present participle medium pavedhamāna trembling MN I 88; Peta Vatthu III 55 (= pakampamāna Peta Vatthu Commentary 199); Jāt I 58; III 395, — past participle pavedhita and pavyadhita (q.v.).
:: Pavedita [past participle of pavedeti] made known, declared, taught MN I 67 (su° and du°); SN I 231; Dhp 79, 281; Snp 171, 330, 838; Mahāniddesa 186.
:: Pavekkhati is future pavisati.
:: Pavellati [pa + vell] to shake, move to and fro, undulate SN IV 289 (paveliyamānena kāyena); Jāt III 395, — past participle pavellita (q.v.).
:: Pavellita [past participle of pavellati] shaken about, moving to and fro, swinging, trembling Jāt VI 456.
:: Paveṇi (feminine) [pa + veṇi; cf. late Skt. praveṇi in meanings 1 and 2] 1. a braid of hair, i.e. the hair twisted and unadorned AN III 56 2. a mat, cover DN I 7 see ajina°). 3. custom, usage, wont, tradition Jāt I 89; II 353; V 285; VI 380 (kula-tanti, kula-paveṇi); Dīpavaṁsa xvIII 1; Miln 134 (°upaccheda break of tradition), 190, 226 (+ vaṁsa), 227; Dhp I 284 (tanti + p.); Peta Vatthu Commentary 131. 4. succession, lineage, breed, race Snp 26 (cf. Paramatthajotikā II 39); Dhp I 174.
-pālaka guardian of tradition Vism 99 (tanti-dhara, vaṁsanurakkhaka + p.); Dhp III 386.
:: Pavesa (—°) [from pa + viś] entrance Therīgāthā Commentary 66 (Rājagaha°); Dhp IV 150.
:: Pavesana (neuter) [from paveseti] 1. going in, entering, entrance Jāt 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 Jāt II 102 (daṇḍe p.). 4. means of entry, as adjective able to enter Jāt VI 383.
:: Pavesetar [agent noun of paveseti] one who lets in or allows to enter, an usher in SN IV 194; AN V 195. [BD]: Doorman
:: Paveseti [causative of pavisati] 1. to make enter, allow to enter, usher in MN I 79; Jāt I 150 (miga-gaṇaṁ uyyānaṁ), 291; VI 179; Vism 39; Peta Vatthu Commentary 38, 44, 61 (gehaṁ), 141 (the same); Dhp I 397. 2. to furnish, provide, introduce, procure, apply to (accusative or locative) Jāt III 52 (rajjukaṁ gīvāya); VI 383 (siriṁ); Miln 39 (gehe padīpaṁ), 360 (udakaṁ); Sumaṅgalavilāsinī I 218. Perhaps at Therīgāthā Commentary 203 for pavedheti. Causative II pavesāpeti Jāt I 294 (mātugāmaṁ aggiṁ).
:: Pavibhajati [pa + vi + bhaj. cf. Classical Skt. pravibhāga division, distribution] to distribute, to apportion SN I 193 (°bhajjaṁ, present participle, with jj metri causā) = Thera 1242 (°bhajja gerund).
:: Pavicarati [pa + vicarati] to investigate thoroughly MN III 85; SN V 68.
:: Pavicaya [from pa + vicinati] investigation Snp 1021; Thera 593; Puggalapaññatti 25; Nettipakaraṇa 3, 87.
:: Pavicinati [pa + vicinati] to investigate, to examine MN III 85; SN V 68, 262; Nettipakaraṇa 21; Paramatthajotikā II 545. gerundive paviceyya Jāt IV 164, and pavicetabba Nettipakaraṇa 21.
:: Pavidaṁseti [pa + vi + causative of dṛś; daṁseti = dasseti] to make clear, to reveal Jāt V 326 (preterit pavidaṁsayi).
:: Paviddha [past participle of pavijjhati] thrown down, figurative given up, abandoned Thera 350 (°gocara).
:: Pavijjhana (neuter) [from pavijjhati] hurling, throwing Jāt V 67 (Devadattassa silā°, cf. Vinaya II 193); Jāt I 173; V 333.
:: Pavijjhati [pa + vyadh] to throw forth or down Vinaya II 193 (silaṁ cf. Jāt 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 Jāt I 359.
:: Pavilīyati [pa + vi + lī] to be dissolved, to melt or fade away SN IV 289 (pavilīyamānena kāyena with their body melting from heat; so read for paveliyamānena).
:: Paviloketi [pa + viloketi] to look forward or a head Jāt VI 559.
:: Pavineti [pa + vineti] to lead or drive away, expel Snp 507 = Jāt V 148.
:: Pavisana (neuter) [from pa + viś] going in, entering, entrance Jāt I 294; II 416; VI 383; Dhp I 83. cf. pavesana.
:: Pavisati ￼ [pa + viś] to go in, to enter (accusative) Snp 668, 673; Dhp II 72 (opposite nikkhamati); Peta Vatthu Commentary 4, 12, 47 (nagaraṁ). Potential °vise Snp 387 imperative pavisa MN I 383; SN I 213; future pavisissati Vinaya I 87; Jāt III 86; pavissati (cf. Geiger Pāḷi Grmmar §65.2) Jāt II 68; Cariyāpiṭaka I 9, 56, and pavekkhati SN IV 199; Jāt VI 76 (nāgo bhūmiyaṁ p.); Dāṭhāvaṁsa III 26; preterit pāvisi Vinaya II 79 (vihāraṁ); MN I 381; Jāt I 76 (3rd plural pāvisuṁ), 213; Jāt II 238; Vism 42 (gāmaṁ) Peta Vatthu Commentary 22, 42, 161, 256; and pavisi Jāt II 238; Peta Vatthu Commentary 12, 35; gerund pa visitvā SN I 107; Jāt I 9 (araññaṁ); Vism 22; Peta Vatthu Commentary 4, 12, 46, 79 and pavissa SN I 200; Dhp 127 = Peta Vatthu Commentary 104, — past participle paviṭṭha (q.v.). Causative paveseti (q.v.).
:: Pavitakka [pa + vitakka] scepticism, speculation, controversy Snp 834; Mahāniddesa 176.
:: Paviṭṭha [past participle of pavisati] entered, gone into (accusative), visited SN I 197; II 19; Dhp 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); DN I 60; MN I 14f.; SN II 202; V 398; AN I 240; Snp 257; Dhp 205 (°rasa, cf. Dhp III 268); Thera 597; Jāt I 9; Paṭisambhidāmagga II 244; Vism 41, 73 (°sukha-rasa); Saddhammopāyana 476; Sumaṅgalavilāsinī I 169.
:: Pavivekatā (feminine) [abstract from paviveka] = paviveka Vism 81 (appicchatā etc. in enumeration of the five dhuta-dhammas).
:: Pavivekiya (adjective) [from paviveka] springing from solitude Thera 669.
:: Pavivitta [past participle of pa + vi + vic] separated, detached, secluded, singled MN I 14, 77, 386; II 6; SN II 29; Vism 73; Peta Vatthu Commentary 127 Dhp II 77. Often in phrase appiccha santuṭṭha pavivitta referring to an ascetic enjoying the satisfaction of seclusion Cullaniddesa §225 = Mahāniddesa 3421B = Vism 25; Jāt I 107; Miln 244, 358, 371 (with appa-sadda appanigghosa).
:: Pavīhi [pa + vīhi] in plural different kinds of rice Jāt V 405 (= nānappakārā vīhayo).
:: Pavīṇa (adjective) [cf. Classical Skt. pravīṇa] clever, skilful Dāṭhāvaṁsa V 33; Vimāna Vatthu 168 (varia lectio kusala).
:: Pavīṇati [pa + vī to seek, Skt. 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 Jāt III 387 (Text so, but varia lectio commentary pavīrati).
:: Pavuccati [passive of pava cat i] to be called, said, or pronounced Snp 436, 513, 611 and passim; Dhp 257; Peta Vatthu IV 347; Peta Vatthu Commentary 102. The form pavuccate also occurs, e.g. At Snp 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 DN I 104 (mantapada p.; varia lectio °vatta which is more likely; but Sumaṅgalavilāsinī I 273 explains by vutta and vācita); SN I 52; Snp 383 (su° = sudesita ￼ Paramatthajotikā II 373), 868 (= ācikkhita desita, etc. Mahāniddesa 271).
:: Pavutta2 [past participle of pa + vap] scattered forth, strewn, sown SN I 227.
:: Pavuttha [past participle of pavasati] dwelling or living abroad, staying away from home DN II 261 (°jāti one who dwells away from his caste, i.e. who no longer belongs to any caste); Jāt V 434; Dhp III 293. Frequently in phrase pavutthapatikā itthi a woman whose husband dwells abroad Vinaya II 268; III 83; Miln 205.
:: Pavutti [from pa + vṛt, cf. Classical Skt. 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 MN I 518 is unexplained. The reading of this word is extremely doubtful at all passages. The vv.ll. At MN I 518 are pavudhā, pavujā, paṭuvā, °phutā, and the commentary explanation is pavuṭā = gaṇṭhikā (knot or block?). The identical passage at DN I 54 reads paṭuvā (q.v.), with vv.ll. pamuṭā, pamuvucā, while Sumaṅgalavilāsinī I 164 explains pacuṭā = gaṇṭhikā (vv.ll. pamuṭā, pamucā, papuṭā). DB 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 Jāt VI 61, 166.
:: Pavyatheti [causative of pa + vyath] to cause to tremble, to shake Jāt V 409. cf. pavedhati, — past participle pavyadhita (q.v.).
:: Paya (neuter) [Vedic payas, neuter, of pī] milk, juice Jāt 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 DN I 103 (= abhiharitvā dinna); AN III 313; Thera 348, 359 (°atta); Iti 101 (°pāṇin) = Miln 215; Snp 240 (= sakkāra-karaṇena p. alaṅkata Paramatthajotikā II 284); Vism 224 (°pāṇin = parisuddha-hattha); Saddhammopāyana 100.
:: Payatana (neuter) [cf. Skt. 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 Miln 373.
:: Payāta [past participle of payāti] gone forth, set out, proceeded Peta Vatthu IV 56 (= gantuṁ āraddha Peta Vatthu Commentary 260); Jāt III 188, 190. Strange is "evaṁ nānappayātamhi" at Thera 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 Jāt I 146, 223, 255; 3rd plural pāyiṁsu Jāt I 253 and pāyesuṁ Jāt 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 DN II 222 (vaṇṇe); Jāt I 454 (vyañjanaṁ).
:: Payirupāsana (neuter) and °ā (feminine) [from payirupāsati] attending to, worshipping: worship, homage MN II 176; SN V 67 = Iti 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 DN I 47; II 257; MN II 117, SN I 146; AN I 124, 126, 142; IV 337; Dhp 64, 65; Thera 1236; Jāt 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 SN V 67 = Iti 107; Peta Vatthu Commentary 44; and upāsamāna Dhp II 32. — preterit °upāsiṁ AN IV 213 (Bhagavantaṁ); Peta Vatthu Commentary 50. gerund °upāsiya DN 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 Jāt VI 116 (= karaṇa); Paramatthajotikā II 7; as 215 (sa°). 2. preparation, undertaking, occupation, exercise, business, action, practice Vinaya IV 278; Paṭisambhidāmagga II 213 (sammā°); Miln 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 Dhp 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 Miln 288.
:: Payogatā (feminine) [from payoga] application (to) Vism 134 (majjhatta°).
:: Payojana ￼ (neuter) [from pa + yuj] 1. undertaking, business Peta Vatthu Commentary 201. 2. Appointment Jāt I 143. 3. prescript, injunction as 403. 4. purpose, application, use Saddhammopāyana 395.
:: Payojeti [causative of payuñjati] 1. to undertake, engage in, begin DN I 71 (kammante "set a business on foot"); AN II 82 (kammantaṁ); Snp 404 (vaṇijjaṁ); Jāt 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 Jāt I 173; II 417. 4. to engage with, come to close quarters Jāt 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 Miln 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. Skt. pra + yuta united, fastened to, increased] (wrongly) applied, at random, careless: "misdirected" AN I 199; Snp 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 Snp page thirteen (= yottehi yojita Paramatthajotikā II 137). 2. Applied, intent on, devoted to, busy in (accusative, locative, or —°) Jāt V 121 (ajjhattaṁ); Peta Vatthu III 710 (sāsane); Paramatthajotikā II 497 (viññatti°). 3. Applicable (either rightly or wrongly); as su° well-behaved, acting well Miln 328; by itself (in bad sense), wrongly applied, wasted (cf. payuta) AN II 81f.; Snp 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 Jāt I 262 (°cora), 291 (°dhutta).
:: Payyaka [pa + ayyaka] (paternal) great-grandfather Jāt 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 Jāt I 122; V 401, 452.
-kathā° "a tale brought," occasion for something to tell, news, story Jāt I 252, 364, 378; Paramatthajotikā II 356.
:: Pācaka (adjective/noun) [from pac, cf. pāceti] one who cooks, a cook; feminine °ikā Jāt I 318.
:: Pācana1 (neuter) [from pac, causative pāceti] bringing to boil, cooking Jāt I 318 (yāgu°). cf. pari°.
:: Pācana2 (neuter) [for pājana, cf. pāceti2 and Paramatthajotikā II 147] a goad, stick SN I 172; Snp page 13; V 77; Jāt III 281; IV 310.
-yaṭṭhi driving stick, goad stick SN 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") DN 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 DN 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 Dhp 135 (āyuṁ p. gopālako viya ... peseti Dhp 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.; AN II 242 (dhamma); Vism 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) Jāt I 50 (°sīsaka, of Māyādevī's couch), 212 (°loka-dhātu); Miln 6; Sumaṅgalavilāsinī I 311 (°mukha facing east); Dhp III 155 (the same); Vimāna Vatthu 190; Peta Vatthu Commentary 74, 256. The opposite apācīna (e.g. SN 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; Iti 111; Snp 309, 547, 768, 835, 1028; Jāt II 114; IV 137; Dhp 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; Jāt VI 354. 2. foot or base of a mountain Vism 399 (Sineru°); Dhp 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 MN I 337; -aṅguṭṭhaka same Jāt II 447; Vism 233; -aṅguli same Peta Vatthu Commentary 125 (as opposed to hatthaṅguli finger); -aṭṭhika bone of the foot MN 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 Snp 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; Dhp 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 Jāt IV 104; -tala the sole of the foot Vinaya I 179; MN III 90; DN III 143, 148; Peta Vatthu Commentary 74; -dhovana cleaning or washing one's feet Dhp II 9; -pa "drinking with the foot," name for tree Peta Vatthu IV 39 (cf. Peta Vatthu Commentary 251); Miln 117, 376; Vism 533; Vimāna Vatthu 212; Saddhammopāyana 270; -paricārikā "serving on one's feet," i.e. a wife (cf. SN I,125) Jāt III 95; VI 268; Dhp III 194; -pīṭha a footstool Vinaya I 9 (cf. Vinaya Texts I 92); IV 310; Dhp III 120 = 186; Vimāna Vatthu 291; -puñchana(ka) wiping one's feet (with a towel) Vism 358 (°rajju-maṇḍalaka, in comparison = Sammohavinodanī 62); Sammohavinodanī 285 (°coḷaka); Paramatthajotikā I 144; Paramatthajotikā II 333; Dhp I 415 (°ka); -puñchanī a towel for the feet Vinaya II 174; -bbhañjana ointment for the feet, foot-salve Vinaya I 205; Jāt 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 Jāt IV 131. cf. mūla; -mūlika "one who sits at one's feet," a foot-servant, lackey Jāt I 122, 438; II 300f. (Gāmaṇicaṇḍa); III 417; V 128; VI 30; -lola loafing about, one who lingers after a thing, a greedy person Snp 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 Jāt VI 340; -sambāhana massaging the feet Dhp I 38.
:: Pādaka (adjective/noun) [from pāda] 1. having a foot or basis Vinaya II 110 (a°); Snp 205; Therīgāthā Commentary 78. 2. fundamental; pādakaṁ karoti to take as a base or foundation Vism 667. 3. (neuter) basis, foundation, base Peta Vatthu Commentary 167. pādaka-jjhāna meditation forming a basis (for further introspective development) Vism 390, 397, 412f., 428, 667. — cf. āhacca°.
:: Pādāsi is preterit of padāti.
:: Pāduka [= pādaka] a little foot Jāt VI 554.
:: Pādukā (feminine) [cf. Epic Skt. pāduka and pādukā] a shoe, slipper, clog Vinaya I 190; II 142, 222; Jāt III 327; IV 129, 379; V 298; VI 23; Miln 330; Sumaṅgalavilāsinī I 136; Dhp 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 Snp 930; Mahāniddesa 228f. (3 kinds, viz. kāyika, vācasika, cetasika), 390f.; Jāt II 32; V 449 (pagabbhiya); Paramatthajotikā II 165; Paramatthajotikā I 242; Dhp III 354 (pa°); Vimāna Vatthu 121.
:: Pāguññatā (feminine) [abstract of pāguñña, which is derived from paguna] being familiar with, experience Dhammasaṅgani 48, 49; Vism 463f., 466.
:: Pāgusa [cf. Skt. vāgusa, a sort of large fish Abhidh-r-m 3, 37] a certain kind of fish Jāt 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 Jāt I 447; Miln 8; Peta Vatthu Commentary 133.
:: Pāhuna (masculine neuter) [from pa + ā + hu, see also āhuna and derivatives] 1. (masculine) a guest AN III 260; Jāt VI 24, 516. 2. (neuter) meal for a guest DN I 97 = MN II 154; Vism 220; Sumaṅgalavilāsinī I 267.
:: Pāhunaka (masculine-neuter) [from pāhuna] 1. (masculine) a guest Jāt I 197; IV 274; Miln 107; Sumaṅgalavilāsinī I 267, 288; Dhp II 17. 2. (neuter) meal for a guest SN I 114.
:: Pāhuneyya and Pāhuṇeyya (adjective) [from pāhuna, see also āhuneyya] worthy of hospitality, deserving to be a guest DN III 5; SN I 220; II 70; AN II 56; III 36, 134, 248, 387; IV 13f.; V 67, 198; Iti 88; Vism 220.
:: Pāhuneyyaka = pāhuṇeyya Jāt 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 Jāt II 296 (sakaṭāni); III 51 (so read for pajāpeti; pāceti and pājeti).
:: Pājeti [causative of pa + aj, cf. aja] 1. to drive (cf. pāceti2) Jāt II 122, 143, III 51 (varia lectio for Text pājāpeti); V 443 (nāvaṁ); VI 32 (yoggaṁ); Paramatthajotikā II 147; Dhp IV 160 (goṇe). 2. to throw (the dice) Jāt VI 281. — causative II pājāpeti (q.v.).
:: Pāka [Vedic pāka, see pa cat i] that which is cooked, cooking, quantity cooked Jāt 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 Jāt I 186; doṇa° a d. full SN I 81; Dhp 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° Jāt II 397; V 376; Vimāna Vatthu 68 = Dhp III 311; sahassa° Jāt III 372; -vaṭṭa subsistence, livelihood, maintenance Mahāvaṁsa 35, 120; Dhp II 29; Vimāna Vatthu 220; -haṁsa a species of water bird Jāt V 356; VI 539; Paramatthajotikā II 277.
:: Pākata and Pakaṭa (adjective) [= pakata; on ā for a see Geiger, Pāḷi Grammar §33.1. cf. Skt. prakaṭa Abhidh-r-m. 1. common, vulgar, uncontrolled, in phrase pākat'indriya of uncontrolled mind SN I 61 (= saṁvarābhāvena gihikāle viya vivaṭa-indriya Kindred Sayings I 320), 204; III 93; V 269; AN I 70, 266, 280; III 355, 391; Thera 109 (commentary asaṁvuta, see Psalms of the Brethren 99); Puggalapaññatti 35. — At Miln 251 pākatā is to be read pāpakā. 2. open, common, unconcealed Jāt I 262 (pākaṭo jāto was found out); Paramatthajotikā II 343; Peta Vatthu Commentary 103 (for āvi). 3. commonly known, familiar Vism 279; Peta Vatthu Commentary 17 (devā), 23, 78 (su°), 128; Vimāna Vatthu 109 (+ paññāta); °ṁ karoti to make manifest Vism 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. BHS prākṛtaka (loka) bodhicarya-vatāra verse 3, editor Poussin] natural, in its original or natural state Jāt V 274; Miln 218 (maṇiratana); Dhp I 20; Vimāna Vatthu 288; Peta Vatthu Commentary 66 (where the same passage Jāt III 167 reads paṭipākatika), 206; pākatikaṁ karoti to restore to its former condition, to repair, rebuild Jāt I 354, also figurative to restore a dismissed officer, to reinstate Jāt V 134.
:: Pākāra [cf. Epic Skt. 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); MN III 11; SN IV 194 (°toraṇa); AN IV 107; V 195; Jāt I 63; II 50; VI 330 (mahā°), 341 (+ parikhā and aṭṭāla); Peta Vatthu I 1013 (ayo°); Miln 1; Vism 394 (= parikkhepa-pākāra); Dhp III 441 (tiṇṇaṁ pākārānaṁ antare); Peta Vatthu Commentary 24, 52; sāṇi° screen-fencing Jāt II 88; Peta Vatthu Commentary 283.
-iṭṭhakā brick or tile of a wall Jāt III 446 (Text iṭṭhikā); -parikkhitta surrounded by a wall Sumaṅgalavilāsinī I 42; -parikkhepa a fencing Vism 74.
:: Pākāsiya (adjective) [from pa + ā + kāś, cf. pakāsati and Classical Skt. prākāśya] evident, manifest, open, clear Jāt 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 SN I 185 (vihāra°); Jāt V 222 (dhamma°); Vimāna Vatthu 288 (ārāma°); Saddhammopāyana 285. See also go°, loka°.
:: Pālaka (—°) [from pā] a guardian, herdsman MN I 79; SN III 154; AN IV 127; Jāt 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 Vism 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 Skt. pālana neuter] guarding, keeping Jāt I 158; Dhammasaṅgani 19, 82, 295.
:: Pāleti [cf. (Epic) Skt. pālayati, from pā] 1. to protect, guard, watch, keep Snp 585; Jāt I 55; IV 127; VI 589; Miln 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 Snp 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 Jāt V 242, explained by commentary as pālayati (pālayate), used as medium-passive
:: Pālibhaddaka [from palibhadda = pari + bhadda, very auspicious] the tree Butea frondosa Jāt IV 205; Cullaniddesa §680 a4n;; Vism 256 (°aṭṭhi); Sammohavinodanī 239 (the same); Paramatthajotikā I 46, 53; as 14; Dhp I 383. As phālibhaddaka (°vana) at Jāt II 162 (varia lectio pātali°).
:: Pālicca (neuter) [from palita] greyness of hair MN I 49; SN II 2, 42; AN 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. Skt. pālī a causeway, bridge Abhidh-r-m III 54] 1. A line, row Dāṭhāvaṁsa III 61; IV 3; Vism 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 Vism 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. DN 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. — Jāt IV 447 (°nayena according to the Pāḷi Text); Vism 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; Dhp 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; Vism 240 (contrasted to bhāvanāniddesa).
:: Pāḷikha [a variant of paligha on kh for gh see Geiger, Pāḷi Grammar §39.2] a bar Jāt VI 276 (with palighā as gloss).
:: Pāmaṅga (neuter) [etymology?] a band or chain Vinaya II 106; III 48; Mahāvaṁsa 11, 28; Dīpavaṁsa XII 1; Dhp IV 216. See on this Vinaya Texts III 69 and The Great Chronicle of Ceylon 797.
:: Pāmojja = pāmujja [cf. BHS prāmodya Divyāvadāna 13, 82, 239] DN II 214; III 288; MN I 37, 98; SN I 203; II 30; V 157; Dhp 376, 381; Paṭisambhidāmagga I 177; Dhammasaṅgani 9, 86; Miln 84; Vism 2, 107, 177 (Text pa°); Dhp 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. — AN II 168 (saṅga sa°); Puggalapaññatti 69, 70; Miln 75 (hatthi° state elephant). disā° world-famed Jāt I 166, 285; II 278; VI 347. — Frequently in series agga seṭṭha pāmokkha uttama, in exegesis of mahā (at Cullaniddesa §502 ae.g., when AN 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. — DN I 72, 196; SN III 134; IV 78 = 351; V 156, 398; AN III 21; V 1f., 311f., 339, 349; Snp 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 (= Skt. pātra, Pāḷi patta)] drink, including water as well as any other liquid. Often combined with anna° (food), e.g. Snp 485, 487; Peta Vatthu I 52; and °bhojana (the same) e.g. Dhp 249; Jāt I 204. Two sets of eight drinks are given in detail at Mahāniddesa 372. — Vinaya I 245, 249 (yāgu°); SN V 375 (majja°); Snp 82, 398, 924; Jāt I 202 (dibba°); Puggalapaññatti 51; Peta Vatthu Commentary 7, 8, 50.
-āgāra a drinking booth, a tavern Vinaya II 267; III 151; Jāt I 302 (= surā-geha commentary); Vibhaṅga 247; Sammohavinodanī 339.
:: Pānada in compound pānadūpama at Jāt 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 Jāt II 285; IV 30; Dāṭhāvaṁsa V 2; Dhp III 207 (amba°); Vimāna Vatthu 99, 291. — derived pānakatta (abstract neuter) being provided with drink Jāt V 243 (a°).
:: Pānīya (adjective neuter) [Vedic pānīya, from pāna] 1. drinkable SN II 111. 2. drink, beverage, usually water for drinking Vinaya II 207; IV 263; Jāt 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; DN I 148; Peta Vatthu II 102.
-ghata a pot for drinking water Vinaya II 216; Jāt VI 76, 85; -cāṭika drinking vessel Dhp IV 129; -cāṭī the same Jāt 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 (?) Jāt 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 DN III 48, 63, 133; SN I 209, 224; V 43, 227, 441 (mahā-samudde); AN I 161; II 73, 176, 192; Snp 117, 247, 394, 704; Dhp 246; Sumaṅgalavilāsinī I 69, 161; Paramatthajotikā I 26; Therīgāthā Commentary 253; Peta Vatthu Commentary 9, 28, 35; Vimāna Vatthu 72; Dhp II 19. — plural also pāṇāni, e.g. Snp 117; Dhp 270. Buddhaghosa's definition of pāṇa is "pāṇanatāya pāṇā; assāsapassāsāyatta-vuttitāyā ti attho" Vism 310.
-ātipāta destruction of life, murder Vinaya I 83 (in "dasa sikkhāpadāni," see also sīla), 85, 193; DN III 68, 70, 149, 182, 235; MN I 361; III 23; Snp 242; Iti 63; Jāt III 181; Puggalapaññatti 39f.; Nettipakaraṇa 27; Sammohavinodanī 383 (various degrees of murder); Dhp II 19; III 355; Sumaṅgalavilāsinī I 69; Peta Vatthu Commentary 27; -ātipātin one who takes the life of a living being, destroying life DN III 82; MN III 22; SN II 167; Iti 92; Dhp II 19; -upeta possessed or endowed with life, alive [cf. BHS prāṇopeta Divyāvadāna 72, 462 etc.] SN I 173; Snp 157; Sumaṅgalavilāsinī I 236; -ghāta slaying life, killing, murder Sumaṅgalavilāsinī I 69; -ghātin = °ātipātin Dhp II 19; -bhu a living being Jāt IV 494; -bhūta = °bhu MN III 5; AN II 210; III 92; IV 249f.; Jāt IV 498; -vadha = ātipāta Sumaṅgalavilāsinī I 69; -sama equal to or as dear as life Jāt II 343; Dīpavaṁsa XI 26; Dhp I 5; -hara taking away life, destructive MN I 10 = III 97; SN IV 206; AN II 116, 143, 153; III 163.
:: Pāṇaka (adjective/noun) (usually —°) [from pāṇa] a living being, endowed with (the breath of) life SN IV 198 (chap°); Dhp I 20 (varia lectio mata°); sap° with life, containing living creatures Jāt I 198 (udaka); ap° without living beings, lifeless Vinaya II 216; MN I 13, 243; SN I 169; Snp page 15 (udaka); Jāt I 67 (jhāna).
:: Pāṇana (neuter) [from pāṇa] breathing Vism 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 = as folm] the hand Vinaya III 14 (pāṇinā paripuñchati); MN I 78 (pāṇinā parimajjati); SN I 178, 194; Snp 713; Dhp 124; Jāt 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 SN V 351; AN III 287; IV 266f.; V 331.
-tala the palm of the hand DN 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 DN I 6; III 183; Sumaṅgalavilāsinī I 84 (cf. DB I 8), 231; Jāt V 390, 506; cf. BHS pāṇisvara Mahāvastu II 52. Also adjective one who plays this instrument Jāt VI 276; cf. BHS pāṇisvarika Mahāvastu III 113.
:: Pāṇikā (feminine) [from pāṇi; Skt. 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 SN I 210, 226, Snp 220 (accusative plural pāṇine, cf. Geiger, Pāḷi Grammar §95.2), 587 (the same), 201, 575; Peta Vatthu Commentary 287; Dhp 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 AN II 222f. (and comparative pāpatara); Snp 57; Dhp 119 (opposite bhadra). Other comparative-superlative forms are pāpiṭṭha SN V 96; pāpiṭṭhatara Vinaya II 5; pāpiyyasika DN III 254. See pāpiya. 2. unfertile (of soil) SN IV 315. 3. (neuter) evil, wrong doing, sin Snp 23, 662; Dhp 117 (opposite puñña) 183; Peta Vatthu I 66; 112; IV 150; Dhp II 11, — past participle pāpāni Snp 399, 452, 674; Dhp 119, 265.
-iccha having bad wishes or intentions Vinaya I 97; DN III 246; SN I 50; II 156; AN III 119, 191, 219f.; IV 1, 22, 155; V 123f.; Snp 133, 280; Iti 85; Cullaniddesa §342; Vism 24 (definition); Sammohavinodanī 476; -icchatā evil intention AN IV 160, 165; Dhp II 77; -kamma evil doing, wickedness, sin, crime DN III 182; Iti 86; Snp 407; Dhp 127; Vism 502; Sammohavinodanī 440f.; Peta Vatthu Commentary 11, 25, 32, 51, 84; -kammanta evil-doer, villain SN I 7; -kammin the same MN I 39; Dhp 126; -kara the same Snp 674; -karin the same Dhp 15, 17; -dassana sinful view Peta Vatthu IV 355; -dhamma wickedness, evil habit Dhp 248, 307; Puggalapaññatti 37; Dhp 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°) MN I 43, 470; DN III 182; -mittatā bad company, association with wicked people AN I 13f., 83; IV 160, 165; DN III 212; Dhammasaṅgani 13, 27; Vibhaṅga 359, 369, 371; -saṅkappa evil thought Snp 280; -sīla bad morals Snp 246; -supina an evil dream (opposite bhaddaka) Vism 312; Dhp III 4.
:: Pāpaka ￼ (adjective) [from pāpa] bad, wicked, wretched, sinful Vinaya I 8; SN I 149, 207; V 418 (p. a kusala citta); Snp 127, 215, 664; Dhp 66, 78, 211, 242; Jāt I 128; Peta Vatthu II 716 (= lāmaka commentary); II 93; Puggalapaññatti 19; Dhammasaṅgani 30, 101; Miln 204 (opposite kalyāṇa); Vism 268 (= lāmaka), 312 (of dreams, opposite bhaddaka). — feminine pāpikā Dhp 164, 310; a° without sin, innocent, of a young maiden (daharā) Theri 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 AN I 115f. 2. laid out in the shop (of cīvara) Vinaya I 255; Vism 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 Jāt IV 494; V 205, 260; Sumaṅgalavilāsinī I 136. imperative pāpaya SN I 217, and pāpayassu Jāt IV 20. future pāpessati Jāt I 260 and pāpayissati Jāt V 8.
:: Pāpika = pāpaka DN I 90 (cf. Sumaṅgalavilāsinī I 256); AN 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 SN I 103; AN IV 434; Udāna 64; Snp 430; Thera 1213; Miln 155f.; Dhp IV 32.
:: Pāpita [past participle of pāpeti1, in meaning = pāpika] one who has done wrong, sinful, evil MN II 43 (where DN I 90 at the same passage has pāpika); Sumaṅgalavilāsinī I 256 (for pāpika, varia lectio vāpita).
:: Pāpiyo (adjective) [comparative of pāpa, cf. Skt. pāpīyas] worse, more evil or wicked SN I 162, 202; Snp 275; Dhp 42, 76; Jāt I 158; IV 303; Miln 155; Dhp II 108.
:: Pāpuṇana (neuter) [from pāpuṇāti] attainment Jāt IV 306.
:: Pāpuṇāti ￼ [pa + āp; cf. Skt. prāpnoti] to reach, attain, arrive at, obtain, get to learn. — present pāpuṇāti Vinaya II 208; Jāt IV 285; VI 149; Puggalapaññatti 70; Sumaṅgalavilāsinī 21; Peta Vatthu Commentary 74, 98, 125, 195; and pappoti SN I 25; Dhp 27; Vism 501; Dhp I 395; potential pāpuṇe Snp 324; Dhp 138; Jāt V 57 (1st plural pāpuṇeyyāma for Text pappomu); Dhp IV 200. preterit apāpuṇi Therīgāthā Commentary 64, and pāpuṇi Jāt II 229. Preterit apattha Jāt V 391 (prohibative mā a.). Future pāpuṇissati Jāt I 260. Gerund pāpuṇitvā SN II 28; patvā Snp 347, 575, and pappuyya SN I 7 (cf. Vinaya II 56; AN I 138), 181, 212. infinitive pappotuṁ SN I 129 = Theri 60, and pāpuṇituṁ Sammohavinodanī 223. — gerundive pattabba SN I 129; II 28; Paramatthajotikā II 433, — past participle patta; causative pāpeti2 (q.v.).
:: Pāpuraṇa (neuter) [through *pāvuraṇa from pra + vṛ, cf. Skt. prāvaraṇa] cover, dress, cloak SN I 175; Miln 279; Dhp 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. SN I 207, 214; Paramatthajotikā II 228. See under compounds 2. As neuter the other side, the opposite shore SN I 169, 183; Snp 1059; Mahāniddesa 20 (= amataṁ Nibbānaṁ); Dhp 385; Dhp IV 141 aparā pāraṁ gacchati to go from this side to the other (used with reference to this world and the world beyond) SN IV 174; AN V 4; Snp 1130; pāraṁ gavesino MN II 64 = Thera 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 DN I 244; -ga "going beyond," traversing crossing surmounting SN IV 71 (jāti-maraṇassa); Snp 32, 997; -gata one who has reached the opposite shore SN I 34; II 277; IV 157; AN IV 411; Snp 21, 210, 359; Dhp 414; Vimāna Vatthu 531 (cf. Vimāna Vatthu 231); one who has gone over to another party Thera 209; -gavesin looking for the other shore Dhp 355; Dhp IV 80; -gāmin = -gata SN I 123; AN V 232f., 253f.; Dhp II 160; -gū (a) gone beyond, i.e. passed, transcended, crossed SN I 195 = Cullaniddesa §136 a (dukkhassa), SN IV 210 (bhavassa); AN II 9 (the same); III 223; Iti 33 (jarāya); Dhp 348. (b) gone to the end of (genitive or. —°), reached perfection in, well-versed in, familiar with, an authority on Snp 992 (sabbadhammānaṁ), 1105 (cf. Cullaniddesa §435); DN I 88 (tiṇṇaṁ vedānaṁ); Dhp III 361 (the same); -dārika an adulterer, literally one of another's wife SN II 259; Jāt III 43 (so read for para°); Dhp II 10.
:: Pāradārika an adulterer, literally one of another's wife SN II 259; Jāt III 43 (so read for para°); Dhp II 10.
:: Pāramitā (feminine) [pāramī + tā] = pāramī Nettipakaraṇa 87.
:: Pāramī (feminine) [abstract from parama, cf. BHS mantrāṇāṁ pāramiṁ gata Divyāvadāna 637] completeness, perfection, highest state Snp 1018, 1020; Puggalapaññatti 70; Dhp 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° Jāt I 73; Dhp I 84.
-ppatta (pārami°) having attained perfection MN III 28; Cullaniddesa §435; Miln 21 22; cf. The Questions of King Milinda I 34.
:: Pāraṁ (adverb-preposition) [accusative of pāra] beyond, to the other side DN I 244; MN I 135; Snp 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 MN I 135; SN II 277; Snp 803; Mahāniddesa 114; Cullaniddesa §435; Puggalapaññatti 72; Vism 234; -gamana crossing over, going beyond SN V 24, 81; AN V 4, 313; Snp 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; AN II 241; III 252; V 70; Jāt VI 70, 112; Miln 255; Vism 22; Paramatthajotikā I 97, Dhp I 76 (as one of the divisions of the Sutta-vibhaṅga, see also Vinaya III 1f.).
:: Pārāpata [Epic Skt. pārāvata] a dove, pigeon Jāt I 242; V 215; Vimāna Vatthu 167 (°akkhi); Pañca-g 45. See the doublet pārevata.
:: Pārāyana (neuter) [late Skt. 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 AN III 401; Snp 1130; Cullaniddesa §438; Paramatthajotikā II 163, 370, 604.
:: Pāreti [denominative from pāra; cf. Latin portare] to make go through, to bore through, pierce, break (?) Jāt III 185 (reading uncertain).
:: Pārevata [the Prākrit form (cf. Māgadhi pārevaya) of the Skt. pārāpata, which appears also as such in Pāḷi] 1. A dove, pigeon AN I 162 (dove-coloured); Vimāna Vatthu 363 (°akkhi = pārāpatakkhi Vimāna Vatthu 167); Jāt VI 456. 2. A species of tree, Diospyros embryopteris Jāt 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 Vism 28 = Sammohavinodanī 483). The readings are different, thus we find °bhaṭyatā at Vbh 240; Sammohavinodanī 338, 483; °bhatyatā at Vism 17, 23, 27 (vv.ll. °bhaṭṭatā and °bbhaṭṭatā); °bhaṭṭakatā at Miln 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 Jāt IV 228 (one of the 3 cetiyas, viz. sarīrika, pāribhogika, uddesika); Miln 341 (the same).
:: Pāricariyā (feminine) same as paricariya serving, waiting on, service, ministration, honour (for = locative) DN III 189, 250, 281; MN II 177; SN IV 239; AN II 70; III 284, 325, 328; Jāt III 408; IV 490; V 154, 158 (kilesa°); Peta Vatthu Commentary 7, 58, 128. cf. BHS pāricāryā Mahāvastu II 225.
:: Pāricchatta = pāricchattaka, Snp 64 (°ka Cullaniddesa §439; explained as koviḷāra); Jāt V 393.
:: Pāricchattaka [Epic Skt. 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; AN IV 117f.; Vimāna Vatthu 381 (explained as Māgadhism at Vimāna Vatthu 174 for pārijāta, which is also the BHS form); Jāt I 40; II 20; Paramatthajotikā I I 122; Paramatthajotikā II 485; Dhp 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 Vism 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 MN II 66; Dhp 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 DN I 244; MN I 134, 135; SN IV 174; Miln 269; Dhp II 100. cf. BHS pārimaṁ tīraṁ Avadāna-śataka I 148.
:: Pāripanthika [from paripantha] 1. highwayman, robber SN II 188; Jāt V 253. 2. connected with danger, threatening, dangerous to (—°) Vism 152; Puggalapaññatti 181 (samādhi°, vipassanā°).
:: Pāripūrī (feminine) [abstract from pari + pūr, cf. BHS pāripūri Avadāna-śataka II 107] fulfilment, completion, consummation SN I 139; AN V 114f.; Snp 1016; Jāt VI 298; Cullaniddesa §137 (pada°); Paramatthajotikā II 28 (the same); Puggalapaññatti 53; Dhammasaṅgani 1367; Dhp 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. BHS pāriṣadya councillor Divyāvadāna 291) Vinaya I 348; DN I 136; III 64, 65; MN I 326; SN I 145, 222; AN I 142; Miln 234; Sumaṅgalavilāsinī I 297.
:: Pārisuddhi (feminine) [from parisuddha] purity Vinaya I 102, 136 (cf. Vinaya Texts I 242, 280); MN III 4; AN II 194f. (°padhāniyaṅgāni, the four, viz. sīlapārisuddhi, citta°, diṭṭhi°, vimutti°); Mahāniddesa 475; Paṭisambhidāmagga I 42 (°sīla); Dhammasaṅgani 165; Miln 336 (ājīva°, and in 4th jhāna); Vism 30 (= parisuddhatā), 46 (°sīla), 278; Dhp 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. Skt. prāroha] 1. A small (side) branch, new twig (of a Nigrodha tree) Jāt V 8, 38, 472; VI 199; Paramatthajotikā II 304; Peta Vatthu Commentary 113. 2. A shoot, sprout (from the root of a tree, tillering) SN I 69 (see Commentarial explanation at Kindred Sayings 320); Jāt VI 15; Dhp II 70; Sammohavinodanī 475; 476.
:: Pārupana (neuter) [from pārupati] covering, clothing; dress Jāt I 126, 378; III 82; Miln 279; Dhp I 70, 164; Peta Vatthu Commentary 74, 76.
:: Pārupati [metathesis from pāpurati = Skt. prāvṛṇoti, pa + vṛ; see also pāpurati etc.] to cover, dress, hide, veil DN I 246; Vinaya IV 283; MN III 94; SN II 281; Jāt II 24, 109; Peta Vatthu II 112 (= nivāseti Peta Vatthu Commentary 147); Mahāvaṁsa 22, 67; Vism 18; Dhp III 325; Vimāna Vatthu 44, 127; Peta Vatthu Commentary 73, 74, 77, — past participle pāruta (q.v.).
:: Pāruta [past participle of pārupati] covered, dressed SN I 167, 175; Thera 153; Jāt I 59, 347; Paramatthajotikā II 401; Peta Vatthu Commentary 48, 161. °duppāruta not properly dressed (without the upper robe) Vinaya I 44; II 212; SN 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 SN I 105, 111; AN II 182; IV 197; Vinaya IV 153 (? hattha°); Snp 166; Iti 36 (Māra°); Jāt III 184; IV 414; Peta Vatthu Commentary 206. On its frequent use in similes see JPTS 1907, 111.
:: Pāsa2 [Classical Skt. prāsa from pra + as] a spear, a throw Snp 303; AN IV 171 (kuṭhāri° throw of an axe). — asi° a class of deities Miln 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 Theri 411 (if Morris, JPTS 1893, 45, 46, is right to be corrected from pasāda).
:: Pāsaka2 [from pāsa2] a throw, a die Jāt 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 MN I 15, 404; II 227 (dasa °ṭṭhānāni); AN V 129 (the same); Jāt III 493; Peta Vatthu IV 713; Nettipakaraṇa 52.
:: Pāsaṇḍa [cf. late Skt. pāṣaṇḍa] heresy, sect SN I 133, AN II 466; Theri 183; Miln 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 Skt. 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); DN II 21; SN I 137; AN I 64; Snp 409; Iti 33; Peta Vatthu II 125; Jāt II 447; IV 153 (pillars); V 217; Vism 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 Jāt I 227, 346; IV 323, 378; V 426, 577. The Buddha's 3 castles at DN II 21; AN I 145; Jāt VI 289. See also JPTS 1907, 112 (p. in similes).
:: Pāsādika (adjective) [from pasāda] 1. pleasing pleasant, lovely, amiable Vinaya IV 18; DN III 141; SN I 95; II 279; AN II 104f., 203; III 255f.; Dhp I 119; Therīgāthā Commentary 266, 281; Sumaṅgalavilāsinī I 141, 281; Vimāna Vatthu 6; Peta Vatthu Commentary 46, 186, 187, 261. — samanta° lovely throughout AN I 24; V 11. 2. comfortable Vism 105.
:: Pāsāṇa [Epic Skt. pāṣāṇa] a rock, stone AN I 283; Snp 447; Jāt I 109, 199; V 295; Vism 28, 182, 183; Sammohavinodanī 64 (its size as compound with pabbata); Dhp III 151; as 389; Vimāna Vatthu 157; Saddhammopāyana 328.
-guḷa a ball of (soft) stone, used for washing (pumice stone°) AN II 200 (sāla-laṭṭhiṁ ... taccheyya ... likheyya ... pāsāṇaguḷena dhopeyya ... nadiṁ patāreyya), cf. MN I 233; and Vism 28 "bhājane ṭha pitaṁ guḷapiṇḍaṁ viya pāsāṇaṁ." -cetiya a stone Caitya Dhp III 253; -tala a natural plateau Jāt I 207; -piṭṭhe at the back of a rock Vism 116; -pokkharaṇī a natural tank Vism 119; -phalaka a slab of stone Jāt IV 328; -macchaka a kind of fish (stonefish) Jāt IV 70; VI 450; -lekha writing on a stone Puggalapaññatti 32; -sakkharā a little stone, fragment of rock SN II 137; AN IV 237; -sevāla stone Vallisneria Jāt V 462; -vassa rain of stones Paramatthajotikā II 224.
:: Pāsāṇaka = pāsāṇa Vinaya II 211.
:: Pāsāvin (adjective) [from pasavati] bringing forth SN V 170; Jāt 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 Snp 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.) Dhp 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. BHS prātar-aśana Divyāvadāna 631] DN III 94; Snp 387; Jāt I 232; Vimāna Vatthu 294, 308; Paramatthajotikā II 374 (pāto asitabbo ti pātar-āso piṇḍa-pātass'etaṁ nāmaṁ). — katapātarāsa (adjective) after breakfast Jāt I 227; VI 349 (°bhatta); Vism 391. 2. pāto (absolute) DN III 94; Dhp II 60; Peta Vatthu Commentary 54, 126, 128; pāto va right early Jāt I 226; VI 180. 3. pātaṁ SN I 183; II 242; Theri 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 MN I 305; AN I 266; Vinaya IV 34 (-by-); Sammohavinodanī 499.
:: Pātāla [cf. Epic Skt. pātāla an underground cave] declivity, cliff, abyss SN I 32, 127, 197; IV 206; Thera 1104 (see Psalms of the Brethren 418 for fuller explanation); Jāt 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 SN I 197 (sakuṇo rajaṁ); Jāt I 93 (udakaṁ); Miln 305 (sāraṁ). 2. to bring to fall Jāt V 198; Miln 187. 3. to kill, destroy, cut off (the head) Jāt 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 = Skt. 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; SN I 44; Dhp 235, 237; Jāt V 46, 241; Sumaṅgalavilāsinī I 288; Dhp 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 Jāt III 95 (to keep the eyes open, commentary ummisati; opposite nimisati); Vism 16 (= rakkhati in definition of pāṭimokkha).
:: Pātika = pātī, read at Vism 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. Jāt V 25. The spelling is frequently pāti° (varia lectio pāṭi°). The Skt. 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 Vism 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; SN V 187; Snp 340; Dhp 185, 375; Mahāniddesa 365; Vism 7, 11, 16f., 36, 292; Dhp III 237 (= jeṭṭhakasīla); IV 111 (the same); Saddhammopāyana 342, 355, 449.
-uddesa recitation of the p. Vinaya I 102; DN II 46; MN 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.; AN V 70; -saṁvara "restraint that is binding on a recluse" (DB I 79), moral control under the p. Vinaya IV 51; DN I 62; II 279; III 77, 266, 285; AN III 113, 135, 151; IV 140; V 71, 198; Iti 96, 118; Udāna 36; Vism 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 AN I 284; II 170. See akkhaṇa-vedhin.
:: Pātita [past participle of pāteti] brought to fall, felled, destroyed Snp 631; Dhp 407; Jāt 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); MN I 25 (kaṁsa°), 207; SN II 233; AN IV 393 (suvaṇṇa°, rūpiya°, kaṁsa°); Jāt 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 Vism 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 Vism 17, 27; Paramatthajotikā I 236; Sammohavinodanī 338, 483; cāṭukammatā Miln 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 Snp 316; Jāt IV 7; Puggalapaññatti 30; Paramatthajotikā II 423; preterit pātvākāsi SN II 254; Dhp II 64; past participle pātukata Vimāna Vatthu 8441. 2. with bhū (to become manifest, to appear): present pātubhavati DN I 220; DN II 12, 15, 20, 226; MN I 445; SN IV 78; Peta Vatthu II 941 (potential °bhaveyyuṁ); preterit pāturahosi [cf. BHS prādurabhūt Jātakamala 211] Vinaya I 5; DN I 215; II 20; SN I 137; Peta Vatthu II 86; Miln 10, 18; Vimāna Vatthu 188; plural pāturahaṁsu Jāt I 11, and °ahiṁsu Jāt I 54. Past participle pātubhūta SN III 39; Dhammasaṅgani 1035; Peta Vatthu Commentary 44.
-kamma making visible, manifestation SN II 254; Dhp IV 198; -bhāva appearance, coming into manifestation MN I 50; SN II 3; IV 78; AN I 266; II 130; Snp 560, 998; Jāt I 63; Cullaniddesa sub voce; Vism 437.
:: Pātva (Patva) see Pāpuṇāti.
:: Pāṭala (adjective) [cf. Classical Skt. pāṭala, to same root as palita and pāṇḍu: see Walde, Latin Wörterbuch under palleo and cf. paṇḍu] pale red, pink Jāt IV 114.
:: Pāṭalī (feminine) [cf. Classical Skt. pāṭalī, to pāṭala] the trumpet flower, Bignonia Suaveolens DN II 4 (Vipassī pāṭaliyā mūle abhisambuddho); Vimāna Vatthu 359; Jāt I 41 (°rukkha as the bodhi tree); II 162 (pāṭali-bhaddaka sic varia lectio for phālibhaddaka); IV 440; V 189; VI 537; Miln 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 Skt. 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; Jāt I 92 (Text pāṭiekka, pāṭiyekka); Vism 249 (pāṭiyekka, pāṭiekka), 353, 356, 443, 473; Dhp IV 7 (pāṭiy° varia lectio pāṭieka). — neuter °ṁ (adverb) singly, separately, individually Vism 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 Miln 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°); Jāt I 455 (asi-lakkhaṇa°); II 21 (aṅgavijjā°), 250 (the same); V 211 (lakkhaṇa° fortune-teller, wise man).
:: Pāṭhīna [cf. Skt. pāṭhīna Manu 5, 16; Abhidh-r-m 3, 36] the fish Silurus Boalis, a kind of shad Jāt 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 AN II 172; Udāna 17; Iti 1f.; Jāt II 93; Vism 555f.; Dhp 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; AN II 243 (as °desanīyaka).
:: Pāṭihāra [= pāṭihāra, with pāṭi after analogy of pāṭihāriya] striking, that which strikes (with reference to marking the time) Jāt I 121, 122 (varia lectio pāṭihāriya).
:: Pāṭihārika [= pāṭihāriya or derived from pātihārain meaning of °hāriya] special, extraordinary; only in compound °pakkha an extra holiday AN 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; BHS 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) DN I 212; III 3f.; SN IV 290; AN I 170; V 327; Paṭisambhidāmagga II 227. — Further: Vinaya I 34 (aḍḍhuḍḍha° sahassāni); Vism 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 Vism 393, viz. pākaṭa° and apākaṭa°. °sappāṭihāriya (with reference to the Dhamma) wonderful, extraordinary, sublime, as opposed to appāṭi° plain, ordinary, stupid MN II 9 (where Neumann, M.S. II 318 translates sa° "intelligible" and a° "incomprehensible," referring to Chāndogyopanis I 11, 1); DN II 104; cf. also Windisch, Māra 71.
-pakkha an extra holiday, an ancient festival, not now kept SN I 208 (cf. Theri 31); Snp 402 (cf. explained at Paramatthajotikā II 378, where various opinions are given); Jāt 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; Miln 106; Dāṭhāvaṁsa I 50; Dhp III 213.
-appāṭihīrakathā stupid talk DN I 193, 239; Kathāvatthu 561 (different Kern. Toevoegselen II 30); opposite sa° ibid.
:: Pāṭikaṅkha (adjective) [gerund of paṭikaṅkhati, Skt. pratikāṅkṣya] to be desired or expected MN I 25; III 97; SN I 88; II 152; AN III 143 = Snp page 140 (= icchitabba Paramatthajotikā II 504); Udāna 36; Dhp IV 2 (gati °ā) Peta Vatthu Commentary 63 (the same).
:: Pāṭikaṅkhin (—°) (adjective/noun) [from paṭi + kāṅkṣ] hoping for, one who expects or desires DN I 4; MN III 33; AN II 209; Jāt III 409.
:: Pāṭikā (feminine) [etymology unknown; with pāṭiya cf. Skt. pāṣya?] half-moon stone, the semicircular slab under the staircase Vinaya I 180 (cf. Vinaya Texts II 3). As pāṭiya at Jāt VI 278 (= piṭṭhi-pāsāṇa commentary).
:: Pāṭikkulyatā (feminine) [abstract from paṭikkūla] loathsomeness, objectionableness AN III 32; IV 47f.; V 64. cf. paṭikulyatā, paṭikūlatā and pāṭikulyā.
:: Pāṭikulyā (feminine) [from paṭi(k)kūla] = pātikkūlyatā (perhaps to be read as such) Jāt V 253 (nava, cf. Vism 341f.).
:: Pāṭimokkha see pātimokkha.
:: Pāṭipada1 (adjective) [the adjective form of paṭipadā] following the (right) Path MN I 354 = Iti 80 (+ sekha).
:: Pāṭipada2 [from paṭi + pad, see patipajjati and cf. paṭipadā] literally "entering, beginning"; the first day of the lunar fortnight Vinaya I 132; Jāt 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 MN III 254f. (dakkhiṇā).
:: Pāṭirūpika (adjective) [from paṭirūpa, cf. paṭirūpaka] assuming a disguise, deceitful, false Snp 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 DN I 88; SN II 259; Thera 587; Theri 457.
:: Pāvadati [= pavadati] to speak out, to tell, show Jāt II 439; Peta Vatthu IV 14; Peta Vatthu Commentary 118.
:: Pāvaka (adjective/noun) [from pu, Vedic pāvaka] 1. (adjective) pure, bright, clear, shining Jāt V 419. 2. (masculine) the fire SN I 69; AN IV 97; Dhp 71, 140; Jāt IV 26; V 63 (= kaṇha-vattanin) VI 236 (= aggi commentary); Peta Vatthu I 85; Vism 170 (= aggi).
:: Pāvassi see pavassati.
:: Pāvāḷa [see pavāḷa] hair; only in compound °nipphoṭanā pulling out one's hair SN IV 300.
:: Pāvāra [from pa + vṛ] 1. A cloak, mantle Vinaya I 281; Jāt V 409 (explained as pavara-dibba-vattha!). 2. the mango tree Paramatthajotikā I 58 (°puppha; Vism 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 MN 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) Thera 597; Jāt V 202, 206. 2. A sort of fish Jāt IV 70 (gloss pāgusa, q.v.).
:: Pāvussaka (adjective) [from pāvusa] raining, shedding rain MN I 306; SN V 51; AN IV 127; Jāt I 95, 96; Miln 114.
:: Pāya ￼ [from pa + ā + yā] setting out, starting SN II 218 (nava° newly setting out); instrumental pāyena (adverb) for the most part, commonly, usually Jāt V 490; Sumaṅgalavilāsinī I 275 (so read for pāṭhena).
:: Pāyaka (—°) [from pā to drink] drinking Jāt I 252 (vāruṇi°)
:: Pāyāsa [cf. Classical Skt. pāyāsa] rice boiled in milk, milk-rice, rice porridge SN I 166; Snp page 15; Jāt I 50, 68; IV 391; V 211; Vism 41; Paramatthajotikā II 151; Dhp I 171; II 88; Vimāna Vatthu 32.
:: Pāyāta [past participle of pāyāti] gone forth, set out, started Jāt I 146.
:: Pāyāti [pa + ā + yā] to set out, start, go forth Dhp II 42; preterit 3rd singular pāyāsi DN II 73; Jāt I 64, 223; III 333; Vimāna Vatthu 64; Peta Vatthu Commentary 272; 3rd plural pāyesuṁ Jāt IV 220, and pāyiṁsu DN II 96; Jāt I 253; Dhp 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 DN II 19; Snp 398 (potential pāyaye); Miln 43, 229; Dhp I 87 (amataṁ); Vimāna Vatthu 75 (yāguṁ); Peta Vatthu Commentary 63; preterit apāyesi SN I 143; gerund pāyetvā Jāt I 202 (dibba-pānaṁ); II 115 (lohitaṁ); III 372 (phāṇīt'odakaṁ); IV 30 (pānakaṁ); VI 392 (suraṁ). 2. to irrigate Jāt I 215. — present participle feminine pāyamānā a woman giving suck, anursing woman DN I 166; MN I 77; AN I 295; II 206; III 227; Puggalapaññatti 55; Dhp I 49. — causative II pāyāpeti Jāt V 422.
:: Pāyin (adjective/noun) [from pā, see pivati] drinking Jāt III 338.
-----[ Pe ]-----  ☝
:: Pe is abbreviation of peyyāla (q.v.); cf. la.
:: Pecca [gerund of pa + i, cf. BHS pretya Jātakamala 3154] "after having gone past," i.e. after death, having departed SN I 182; III 98; AN II 174f.; III 34, 46, 78; Snp 185, 188, 248, 598, 661; Iti 111; Dhp 15, 131 (= paraloke Dhp III 51); Jāt 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 Jāt VI 360.
:: Pehi is imperative 2nd singular of pa + i, "go on," said to a horse AN IV 190f., cf. SN I 123.
:: Pek(k)havant [from pekkhā] desirous of (locative) Jāt V 403.
:: Pek(k)hā (feminine) [from pa + īkṣ] 1. consideration, view Vibhaṅga 325, 328. 2. desire Jāt V 403 (p. vuccati taṇhā). 3. (or (pekkhaṁ?) show at a fair DN I 6 (= naṭa-samajjā Sumaṅgalavilāsinī I 84); see DB 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 Skt. preṅkhaṇa a swing, Vedic preṅkha, from pra + īṅkh, that which swings, through *preṅkhuṇa > prekhuṇa > pekhuṇa] 1. A wing Thera 211 (su° with beautiful feathers), 1136; Jāt I 207. 2. a peacock's tail-feathers Jāt VI 218 (= morapiñja commentary), 497 (citrapekkhuṇaṁ moraṁ).
:: Pekkha1 (adjective) (—°) [cf. Skt. prekṣā feminine and prekṣaka adjective; from pa + īkṣ] looking out for, i.e. intent upon, wishing; usually in puñña° desirous of merit SN I 167; Dhp 108 (= puññaṁ icchanto Dhp II 234); Vimāna Vatthu 3421 (= puññaphalaṁ ākaṅkhanto Vimāna Vatthu 154); Peta Vatthu Commentary 134.
:: Pekkha2 (adjective) [gerund of pekkhati, Skt. prekṣya] to be looked for, to be expected, desirable Jāt VI 213.
:: Pekkhaka (adjective) (—°) [from pekkha1] seeing, looking at; wishing to see Therīgāthā Commentary 73 (Apadāna verse 59), feminine °ikā SN 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 DN II 20; SN IV 291; Jāt VI 420. — present participle pekkhamāna Vinaya I 180; Snp 36f. (= dakkhamāna Cullaniddesa §453), 1070, 1104; Peta Vatthu II 37; Vism 19 (disā-vidisaṁ). Genitive plural pekkhataṁ Snp 580 (cf. Paramatthajotikā II 460). — causative pekkheti to cause one to behold, to make one see or consider Vinaya II 73 ≈ AN V 71. — cf. anu°.
:: Pekkhin (adjective) [from pekkhati] looking (in front), in phrase yugamattaṁ p. "looking only the distance of a plough" Miln 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 Jāt VI 538 (= sasa commentary).
:: Peḷa [a Prākrit form for piṇḍa, cf. Pischel, Prākrit Grammar §122 peḍhāla] a lump, only in yaka° the liver (-lump) Snp 195 (= yakana-piṇḍa Paramatthajotikā II 247) = Jāt I 146.
:: Peḷā [cf. Classical and BHS peṭa, feminine peṭī and peṭā, peḍā Divyāvadāna 251, 365; and the BHS various phelā Divyāvadāna 503; Mahāvastu II 465] 1. A (large) basket Jāt IV 458; VI 185; Cariyāpiṭaka II 2, 5; Miln 23, 282; Vism 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 Dhp I 227 (pasādhana°, varia lectio pelakā).
:: Pema ￼ (neuter) [from prī, see pīṇeti and piya and cf. BHS prema Jātakamala 221; Vedic preman consonant stem] love, affection DN I 50; III 284f.; MN I 101f.; SN III 122; IV 72, 329; V 89, 379; AN II 213; III 326f.; Snp 41; Dhp 321; Sumaṅgalavilāsinī I 75. (a)vigata-pema with(out) love or affection DN III 238, 252; SN III 7f., 107f., 170; IV 387; AN II 174f.; IV 15, 36, 461f.
:: Pemaka (masculine or neuter) [from pema] = pema Jāt IV 371.
:: Pemanīya (adjective) [from pema as gerundive formation, cf. BHS, premaṇīya Mahāvastu III 343] affectionate, kind, loving, amiable, agreeable DN I 4 (cf. Sumaṅgalavilāsinī I 75); II 20 (°ssara); AN II 209; Puggalapaññatti 57; Jāt IV 470.
:: Peṇāhikā (feminine) [dialect; etymology uncertain] a species of bird (crane?) Miln 364, 402; shortened to peṇāhi at Miln 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) Jāt IV 424 = V 359. This however is bhaya-m-erita with the hiatus-m, and to suppose perita (= Skt. 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.); AN III 275 (the same).
:: Pesakāra [pesa + kāra, pesa = Vedic peśaḥ, from piś: see piṁsati1] weaver DN I 52; Vinaya III 259; IV 7; Jāt IV 475; Dhp I 424 (°vīthi); III 170f.; Sammohavinodanī 294f. (°dhītā the weaver's daughter; story of ...) Peta Vatthu Commentary 42f., 67.
:: Pesala (adjective) [cf. Epic Skt. peśala; Buddhaghosa's popular etymology at Paramatthajotikā II 475 is "piya-sīla "] lovable, pleasant, well-behaved, amiable SN I 149; II 387; AN IV 22; V 170; Snp 678, page 124; Miln 373; Saddhammopāyana 621. Often as epithet of a good bhikkhu, e.g. At SN I 187; Vinaya I 170; II 241; Jāt IV 70; Vimāna Vatthu 206; Peta Vatthu Commentary 13, 268.
:: Pesana (neuter) [from pa + iṣ, see peseti] sending out, message; service Jāt IV 362 (pesanāni gacchanti); V 17 (pesane pesiyanto.)
-kāraka a servant Jāt VI 448; Vimāna Vatthu 349.
-kārikā (a girl) doing service, a messenger, servant Jāt III 414; Dhp I 227.
:: Pesanaka (adjective) [from pesana] "message sender," employing for service, in °corā robbers making (others) servants Jāt I 253.
:: Pesanika and Pesaniya (adjective) [from pesana] connected with messages, going messages, only in phrase jaṅgha° messenger on foot Vinaya III 185; Jāt II 82; Miln 370 (°iya).
:: Pesāca is reading at DN 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 Jāt I 86, 178, 253; IV 169 (paṇṇaṁ); V 399; VI 448; Mahāvaṁsa 14, 29 (rathaṁ); Dhp 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); Jāt V 17 (present participle pesiyanto), — past participle pesita. See also pessa and derivations.
:: Pesi and Pesī (feminine) [cf. Epic Skt. peśī] 1. A lump, usually a mass of flesh Jāt III 223 = Dhp IV 67 (pesi = maṁsapesi commentary). Thus maṁsapesi, muscle Vinaya II 25 (maṁsapesūpamā kāmā); III 105; MN I 143, 364; SN II 256; IV 193 (in characteristic of lohitaka); Vism 356; Peta Vatthu Commentary 199. 2. the fœtus in the third stage after conception (between abbuda and ghana) SN I 206; Jāt IV 496; Mahāniddesa 120; Miln 40; Vism 236. 3. A piece, bit (for pesikā), in veḷu° Jāt IV 205.
:: Pesikā (feminine) (—°) [cf. Skt. peśikā] rind, shell (of fruit) only in compounds amba° Vinaya II 109; vaṁsa° Jāt I 352; veḷu° (a bit of bamboo) DN II 324; Jāt II 267, 279; III 276; IV 382.
:: Pesita [past participle of peseti] 1. sent out or forth Snp 412 (rājadūta p.) Vimāna Vatthu 217 (= uyyojita Vimāna Vatthu 108); Dhp III 191. pesit-atta is the commentary explanation at SN 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. DN I 141; SN I 76, 93 (slightly different in verse); AN II 208 (spelled pesā); IV 45; Dhp II 7. See also AN III 37; IV 266, 270; Jāt V 351; Puggalapaññatti 56; Sumaṅgalavilāsinī I 300. At Snp 615 pessa is used in the sense of an abstract noun = pessitā service (= veyyāvacca Paramatthajotikā II 466). So also in compounds
-kamma service Jāt VI 374; -kāra a servant Jāt VI 356.
:: Pessitā (feminine) [abstract from pessa, Skt. preṣyatā] being a servant, doing service Jāt 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); Jāt VI 448 (= pesana-kāraka commentary), or pessika Snp 615, 651; Jāt VI 552; feminine either pessiyā (para°) Vimāna Vatthu 185 (spelled pesiyā, but varia lectio pessiyā, explained as pesaniyā paresaṁ veyyāvacca-kārī Vimāna Vatthu 94); Jāt III 413 (= parehi pesitabbā pesana-kārikā commentary 414), or pessikā Jāt VI 65.
:: Pesuṇa (neuter) [from pisuṇa, cf. Epic Skt. paiśuna] = pesuñña SN I 240; Snp 362, 389, 862f., 941; Jāt V 397; Peta Vatthu I 33; Peta Vatthu Commentary 16; Saddhammopāyana 55, 66, 81.
-kāraka one who incites to slander Jāt I 200, 267.
:: Pesuṇika (adjective) [from pesuṇa] slanderous, calumnious Peta Vatthu Commentary 12, 13.
:: Pesuṇiya and Pesuṇeyya (neuter) = pesuñña; 1. (pesuṇiya) Snp 663, 928; Peta Vatthu I 32. 2. (pesuṇeyya) SN I 228, 230; Snp 852; Mahāniddesa 232.
:: Pesuñña (neuter) [abstract from pisuṇa, cf. Epic Skt. paiśunya. The other (diæretic) forms are pesuṇiya and pesuṇeyya] backbiting, calumny, slander MN I 110; DN III 69; AN 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 SN 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) DN III 189 (petānaṁ kāḷakatānaṁ dakkhiṇaṁ anupadassati); AN III 43 (the same); I 155f.; V 132 (p. ñātisālohita); MN I 33; SN I 61 = 204; Snp 585, 590, 807 (petā-kāḷakatā = matā Mahāniddesa 126); Jāt V 7 (= mata commentary); Peta Vatthu I 57; I 121; II 610. As pubba-peta ("deceased-before") at AN II 68; III 45; IV 244; Jāt II 360. 2. (unhappy ghosts) SN II 255f.; Vinaya IV 269 (contrasted with purisa, yakkha and tiracchāna-gata); AN V 269 (dānaṁ petānaṁ upa kappati); Jāt IV 495f. (yakkhā pisācā petā, cf. preta-piśācayoḥ MBh 13, 732); Vibhaṅga 412f.; Saddhammopāyana 96f. °manussa peta a ghost in human form Jāt III 72; V 68; Vimāna Vatthu 23. The later tradition on petas in their various classes and states is reflected in Miln 294 (four classes: vantāsikā, khuppipāsā, nijjhāma-taṇhikā, paradattūpajīvino) and 357 (appearance and fate); Vism 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. BHS pretama hardhika Divyāvadāna 14]. — feminine petī Vinaya IV 20; Jāt 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) DN I 8, cf. Sumaṅgalavilāsinī I 90; AN V 128; -kicca duty towards the deceased (i.e. death-rites) Jāt II 5; Dhp I 328; -rājā king of the petas (i.e. Yama) Jāt 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 Thera 1128.
:: Pettanika [from pitar] one who lives on the fortune or power inherited from his father AN III 76 = 300.
:: Pettāpiya [for pettāviya (Epic Skt. pitṛvya), cf. Trenckner, "Notes" 6216, 75] father's brother, paternal uncle AN III 348; V 138 (gloss pitāmaho).
:: Petteyya (adjective) [from pitar; cf. Vedic pitrya] father-loving, showing filial piety towards one's father DN III 72, 74; SN V 467; AN I 138; Jāt III 456; V 35; Peta Vatthu II 718. See also matteyya.
:: Petteyyatā (feminine) [abstract from petteyya] reverence towards one's father DN III 70 (a°), 145, 169; Dhp 332 (= pitari sammāpaṭipatta Dhp IV 34); Cullaniddesa §294. cf. matteyyatā.
:: Pettika (adjective) [from pitar, for petika, cf. Epic Skt. paitṛka and Pāḷi petteyya] paternal Vinaya III 16; IV 223; DN II 232; SN V 146 = Miln 368 (p. gocara); (sake p. visaye "your own home-grounds") DN III 58; SN V 146; Jāt II 59; VI 193 (iṇa). Also in compound mātā-pettika maternal and paternal DN I 34, 92; Jāt 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) DN III 234; Iti 93; Jāt V 186; Peta Vatthu II 22; II 79; Miln 310; Dhp I 102; IV 226; Vism 427; Sammohavinodanī 4, 455; Peta Vatthu Commentary 25f., 29, 59f., 214, 268; Saddhammopāyana 9.
:: Petyā (adverb) [from pitar, for Skt. pitrā; cf. Trenckner, "Notes" 564] from the father's side Jāt 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 Vism 141; as 165. cf. tipeṭaka, see also piṭaka.
:: Peyya1 [gerund of pibati] to be drunk, drinkable, only in compounds or negative apeyya undrinkable AN III 188; Jāt IV 205, 213 (apo apeyyo). maṇḍa° to be drunk like cream, i.e. of the best quality SN II 29. manāpika° sweet to drink Miln 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) AN II 32, 248; IV 219, 364; DN III 190, 192, 232; Jāt V 330. cf. BHS priya-vādya Mahāvastu I 3; and °vācā kind language DN III 152; Vimāna Vatthu 8436 (= piyavacana Vimāna Vatthu 345). — It is doubtful whether vāca-peyya at Snp 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. BHS piyāla and peyāla Mahāvastu III 202, 219] repetition, succession, formula; way of saying, phrase (= pariyāya 5) Vism 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. AN V 242, 270, 338, 339, 355; sometimes pa + pe combined, e.g. SN 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. SN V 448, 267f.; or as varia lectio of pe: AN V 242, 243, 354; or la + pe combined: SN 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, Skt. 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 MN 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 Vism 418; phagguṇi° Jāt 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); Vism 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 Snp 239; Peta Vatthu Commentary 86 pavatta° wild fruit DN I 101; puppha° flower and fruit Jāt III 40. rukkha°-ūpama Thera 490 (in simile of kāmā, taken from MN 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 Miln 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 Jāt 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 Miln 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 DN I 27, 58; III 160. Almost synonymous in the sense of "fruition, benefit, profit" is ānisaṁsā DN III 132; phala at Peta Vatthu I 125 = ānisaṁsa Peta Vatthu Commentary 64 — Vinaya I 293 (Anāgāmi°); II 240 (the same); III 73 (Arahatta°); DN I 51, 57f. (sāmañña°); III 147, 170 (sucaritassa); MN I 477 (appamāda°); SN I 173 (amata°); Peta Vatthu I 1110 (kaṭuka°); II 83 (dāna°); IV 188 (mahap° and agga°); Vism 345 (of food, being digested); Peta Vatthu Commentary 8 (puñña° and dāna°), 22 (Sotāpatti°), 24 (issā-macchariya°).
-atthika one who is looking for fruit Vism 120; -āpaṇa fruit shop Miln 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. Jāt I 416; II 160; III 127; IV 220; 307, 449, V 313; VI 520; Dhp I 106; -āsava extract of fruit Vimāna Vatthu 73; -uppatti ripening Peta Vatthu Commentary 29; -esin yielding fruit Jāt I 87 = Thera 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) Miln 342; -dāna gift of fruit Sammohavinodanī 337; -dāyin giver of fruit Vimāna Vatthu 676; -pacchi fruit-basket Jāt VI 560; -pañcaka fivefold fruit Vism 580; Sammohavinodanī 191; -puṭa fruit-basket Jāt VI 236; -bhājana one who distributes fruit, an official term in the vihāra Vinaya IV 38, cf. BHS phalacāraka; -maya see seperate -ruha fruit tree Mbvs 82; -sata see palasata.
:: Phala2 is spelling for pala (a certain weight) at Jāt VI 510. See pala and cf. Geiger, Pāḷi Grammar §40.
:: Phala3 [etymology? Skt. phala] the point of a spear or sword SN 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. Skt. 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 Jāt I 451 (a writing board, school slate); V 155 (akkhassa ph. Axle board); VI 281 (dice-board). pidhāna° covering board Sammohavinodanī 244 = Vism 261; sopāna° staircase, landing Jāt I 330 (maṇi°); Vism 313; cf. Mahāvastu I 249; °āsana a bench Jāt I 199; °kāya a great mass of planks Jāt II 91. °atthara-sayana a bed covered with a board (instead of a mattress) Jāt I 304, 317; II 68. °seyya the same DN I 167 ("plank-bed"). 2. A shield Jāt III 237, 271; Miln 355; Dhp II 2. 3. a slip of wood or bark, used for making an ascetic's dress (°cīra) DN I 167, cf. Vinaya I 305. ditto for a weight to hang on the robe Vinaya II 136. 4. a post MN 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 Jāt 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) AN 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. DN I 95; SN I 50; Snp 983; Jāt I 54; IV 320 (me); V 92 (= bhijjetha commentary); Miln 157 (satadhā for satta°); Dhp I 41 (masculine te phalatu s.); Vimāna Vatthu 68; whereas a similar phrase in Snp 988f. has adhipāteti (for *adhiphāṭeti = phalati). — causative phāleti (and phāṭeti), — past participle phalita and phulla. 2. to become ripe, to ripen Vinaya II 108; Jāt III 251; Peta Vatthu Commentary 185.
:: Phalavant (adjective) [from phala] bearing or having fruit Jāt III 251.
:: Phaleti at DN 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 Miln 331.
:: Phalika2 and Phalikā (feminine) [also spelled with ḷ; cf. Skt. 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; Jāt VI 119 (°kā = phaḷika-bhittiyo commentary); Vimāna Vatthu 351 (= phalika-maṇi-mayā bhittiyo Vimāna Vatthu 160); 783 (°kā); Miln 267 (-ḷ-), 380 (-ḷ-).
:: Phalima (adjective) [from phala] bearing fruit, full of fruit Jāt III 493.
:: Phalin (adjective) [from phala] bearing fruit Jāt V 242.
:: Phalina (adjective) [from phala, phalin?] at Jāt 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 Dhp I 173; hadayena phalitena with broken heart Jāt I 65.
:: Phalita3 [past participle of phal to bear fruit] fruit bearing, having fruit, covered with fruit (of trees) Vinaya II 108; Jāt I 18; Miln 107, 280.
:: Phallava is spelling for pallava sprout, at Jāt III 40.
:: Phalu [cf. Vedic paru] a knot or joint in a reed, only in compound °bīja (plants) springing (or propagated) from a joint DN I 5; Vinaya IV 34, 35.
:: Phandana [from phandati, cf. Skt. spandana] 1. (adjective) throbbing, trembling, wavering Dhp 33 (phandanaṁ capalaṁ); Jāt VI 528 (°māluvā trembling creeper); Dhp I 50 (issa° throbbing with envy). 2. (masculine) name of a tree Dalbergia (aspen?) AN I 202; Jāt IV 208f.; Miln 173. 3. (neuter) throb, trembling, agitation, quivering Jāt 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; as finta tail, literally mover, throbber] 1. to throb, palpitate DN I 52 = MN I 404, cf. Sumaṅgalavilāsinī I 159; Mahāniddesa 46. 2. to twitch, tremble, move, stir Jāt II 234; VI 113 (of fish wriggling when thrown on land). — causative II phandāpeti to make throb DN I 52 = MN 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 MN 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 SN V 315 (= iñjitatta).
:: Phaṇa [cf. Epic Skt. phaṇa] the hood of a snake Vinaya I 91 (°hatthaka, with hands like a snake's hood); Jāt III 347 (patthaṭa°); Dhp III 231 (°ṁ ukkhipitvā); IV 133. Frequent as phaṇaṁ katvā (only thus, in gerund) raising or spreading its hood, with spread hood Jāt II 274; VI 6; Vism 399; Dhp 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 Jāt 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) Miln 345. 2. (neuter) pervasion, suffusion, thrill Jāt 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, DN 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 AN III 162; Jāt I 199, 399; II 409; V 500; Dhp II 204; Peta Vatthu Commentary 277. The spelling parasu occurs at SN V 441 and Jāt III 179.
:: Pharati [sphur and sphar, same root as in Greek σπαίρω to twitch; Latin sperno "spurn" literally kick away; as speornan to kick; spurnan = spur] 1. (transitive) to pervade, permeate, fill, suffuse Peta Vatthu I 1014 (= vyāpetvā tiṭṭhati Peta Vatthu Commentary 52); Jāt III 371 (sakala-sarīraṁ); V 64 (commentary for pavāti); Peta Vatthu Commentary 14 (okāsaṁ), 276 (obhāsaṁ). To excite or stimulate the nerves Jāt V 293 (rasa-haraṇiyo khobhetvā phari: see under rasa). — Often in standard phrase mettā-saha gatena cetasā ekaṁ (dutiyaṁ etc.) disaṁ pharitvā viharati DN II 186; SN V 115 and passim, where pharitvā at Vism 308 = Sammohavinodanī 377 is explained by phusitvā ārammaṇaṁ katvā. cf. BHS ekaṁ disāṁ spharitvopasampadya viharati Mahāvastu III 213. Also in phrase pītiyā sarīraṁ pharati (preterit phari) to thrill the body with rapture, e.g. Jāt I 33; V 494; Dhp 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 Jāt 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 as only with °atthaṁ in phrases āhāratthaṁ ph. (after next phrase) to serve as food Miln 152; kaṭṭhatthaṁ ph. to serve as fuel AN II 95 = SN III 93 = Iti 90 = Jāt 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) Jāt 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; Jāt V 296; Kathāvatthu 619. In combination with vācā we find both pharusa-vācā and pharusā-vācā DN I 4, 138; III 69f., 173, 232; MN I 42 (on this and the same uncertainty as regards pisuṇā-vācā see Trenckner, at MN 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 MN 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 Vism 567; Sammohavinodanī 178f.). — cf. DN I 42f.; III 228, 272, 276; Vism 463 (phusatī ti phasso); Snp 737, 778 (as fundamental of attachment, cf. Paramatthajotikā II 517); Jāt 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 Thera 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 Vism 341; -kāyā (6) groups of touch or contact viz. cakkhu-samphasso, sota°, ghāna°, kāya°, mano° DN III 243; -sampanna endowed with (lovely) touch, soft, beautiful to feel Jāt V 441 (cf. phassita).
:: Phassa2 (adjective) [gerundive from phusati, corresponds to Skt. spṛśya] to be felt, especially as a pleasing sensation; pleasant, beautiful Jāt IV 450 (gandhehi ph.).
:: Phassanā (feminine) [abstract from phassa] touch, contact with as 167 (jhānassa lābho ... patti ... phassanā sacchikiriyā).
:: Phassati stands for phusati at Vism 527 in definition of phassa ("phassatī ti phasso").
:: Phasseti [causative of phusati1] to touch, attain Jāt V 251 (rājā dhammaṁ phassayaṁ = commentary phassayanto; vv.ll. pa° and phu°); Miln 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 = Skt. 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 Jāt 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 Jāt V 252 (dhammo phassito; touched, attained) where vv.ll. give passita and phussita.
:: Phāla1 (masculine and neuter) [cf. Vedic phāla] ploughshare SN I 169; Snp page thirteen and verse 77 (explained as "phāletī ti ph." Paramatthajotikā II 147); Jāt I 94; IV 118; V 104; Udāna 69 (as m.); Dhp 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 AN 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); AN IV 70 (divasa-saṁsantatte ayokapāle, gloss ayoguḷe); Jāt 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 Vism 28.
:: Phālaka (adjective) [from phāleti] splitting; one who splits Vism 413 (kaṭṭha°).
:: Phālana (neuter) [from phāleti] splitting Jāt I 432 (dāru°); Vism 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; Jāt II 144; Peta Vatthu II 951, besides which the phrase kaṭṭhaṁ *phāṭeti. 2. sīsaṁ (muddhā) sattadhā phāleti (cf. adhipāteti and phalati) Dhp I 17 (perhaps better with varia lectio phal°), 134. 3. (various:) AN I 204 = SN II 88; Jāt II 398; Cullaniddesa §483; Vism 379 (kucchiṁ; Dhp IV 133 (hadayaṁ), — past participle phālita. Causative II phālāpeti to cause to split open Jāt III 121; Miln 157 (varia lectio phāḷāp°).
:: Phālibhaddaka is spurious spelling for Pāḷi° at Jāt 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 Jāt III 320 (where commentary explains by phālita vikasita).
:: Phāliphulla [either intensive of phulla, or derived from pariphulla in form phaliphulla] in full blossom MN I 218; Jāt I 52.
:: Phālita [= Skt. sphārita, sphar] 1. made open, expanded, spread Jāt III 320 (+ vikasita). 2. split [from phāleti phal], split open Vism 262 = Sammohavinodanī 245 (°haliddi-vaṇṇa).
:: Phāṇita (neuter) [cf. Epic Skt. phāṇita] 1. juice of the sugar cane, raw sugar, molasses (ucchu-rasaṁ gahetvā kataphāṇitaṁ Vimāna Vatthu 180) Vinaya II 177; DN I 141; Vimāna Vatthu 3525; 404; Jāt I 33, 120, 227; Miln 107; Dhp II 57. phāṇitassa puṭaṁ a basket of sugar SN I 175; Jāt IV 366; Dhp IV 232. 2. (by confusion or rightly?) salt Jāt III 409 (in explanation of aloṇika = phāṇita-virahita).
-odaka sugar water Jāt III 372, -puṭa sugar basket Jāt 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. Skt. 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 = Dhp III 316. 2. Name of one of Indra's groves Jāt VI 278, similarly Vism 424; Sammohavinodanī 439.
:: Phāsu1 (adjective) [etymology? Trenckner, "Notes" 82 (on Miln 1417: correct JPTS 1908, 136 which refers it to Miln 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 [BD: see AN 8.86 note 16 and AN 8 63; AN 2.15], 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 DN III 164; °vihāra comfort, ease Vinaya II 127; DN I 204; Dhammasaṅgani 1348 = Miln 367 (cf. as 404); Miln 14; Vism 33; Sammohavinodanī 270; Peta Vatthu Commentary 12.
:: Phāsu2 at Miln 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 Jāt I 493 is only accidental.
:: Phāsuka (adjective) [from phāsu. cf. Prākrit phāsuya; according to Pischel, Prākrit Grammar §208 Jāt in Skt. prāsuka is a distortion of Pāḷi phāsuka. Perhaps phāsu is abstracted from phāsuka] pleasant, convenient, comfortable Jāt III 343; IV 30; Dhp II 92; Peta Vatthu Commentary 42. -aphāsuka unpleasant, uncomfortable, not well Jāt II 275, 395; Dhp I 28; II 21. Note: It seems probable that phāsuka represents a Skt. 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. Skt. pārśukā and Vedic pārśva, see passa2] a rib, only in plural phāsukā Vinaya I 74 (upaḍḍha° bhañjitabbā), in phrase sabbā te phāsukā bhaggā Jāt I 493 (literal), which is figurative applied at Dhp 154 (explained as "sabbā avasesa-kilesa-phāsukā bhaggā" at Dhp III 128), with which cf. bhaggā phāsū at Miln 146; both the latter phrases probably of different origin. — (adjective) (—°) in phrase mahā°passa the flank (literally the side of the great ribs) Jāt I 164, 179; III 273; mahā° with great ribs Jāt 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) Vism 254 (varia lectio pāsuka°); Sammohavinodanī 237; °dvaya pair of ribs Vism 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 SN II 255 (phāsuḷ-antarikā).
:: Phāsuḷī [cf. phāsukā and phāsuḷā] a rib MN I 80.
:: Phāti (feminine) [cf. Skt. sphāti, from sphāy, sphāyate to swell, increase (Indo-Germanic °spe(i), as in Latin spatium, Old High German spuot, as sped = English speed; see Walde, Latin Wörterbuch sub voce spatium), past participle sphīta = Pāḷi phīta] swelling, increase Jāt II 426 (= vaḍḍhi); Vism 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 MN I 220 = AN V 347; AN III 432.
:: Phāṭeti *Phāṭeti is conjectured reading for pāteti in phrase kaṭṭhaṁ pāteti MN 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 Skt. 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 MN I 192f., 488; DN III 51; SN IV 168; AN I 152 (pheggu + sāra, varia lectio phaggu); II 110 = past participle 52; AN III 20; Jāt III 431 (opposite sāra); Miln 267, 413 (tacchako phegguṁ apaharitvā sāraṁ ādiyati).
:: Phegguka (—°) (adjective) [from pheggu] having worthless wood, weak, inferior MN I 488 (apagata°, where °ka belongs to the whole compound); Jāt 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, as fām = German feim = English foam] scum, foam, froth, only in compounds viz.:
-uddehakaṁ (adverb) (paccamāna, boiling) with scum on top, throwing up foam MN III 167; AN I 141; Cullaniddesa §304 III c; Jāt III 46; Miln 357; -paṭala a film of scum Vism 359; Sammohavinodanī 65; -piṇḍa a lump or heap of foam SN III 140f. = Vism 479 (in simile of rūpa); Cullaniddesa §680 a4; Vism 40 (in comp); Sammohavinodanī 32f.; -bubbuḷaka a bubble of scum Vism 171, 259, 345; Sammohavinodanī 242; -mālā a wreath or garland of scum Miln 117; -mālin with a wreath of scum Miln 260; -missa mixed with froth Vism 263; -vaṇṇa colour of scum Vism 263.
:: Pheṇaka = pheṇa Vism 254; Sammohavinodanī 237.
:: Phiya [etymology unknown] oar Snp 321 (+ aritta rudder, explained by dabbi-padara Paramatthajotikā II 330); Jāt IV 21 (°ārittaṁ). See also piya2 which is the more frequent spelling of phiya.
:: Phīta [past participle of sphāy, cf. Skt. sphīta and see phāti] opulent, prosperous, rich; in the older texts only in stock phrase iddha ph. bahujana (rich and prosperous and well-populated) DN I 211 (of the town Nālandā); II 146 (of Kusāvatī); MN I 377; (of Nālandā) II 71 (of country); SN II 107 (figurative of brahmacariyaṁ; with bahujañña for °jana); AN III 215 (of town). By itself and in other combinations in the Jātakas, e.g. Jāt 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 Miln 330.
:: Phoseti [causative of phusati2, cf. Skt. pruṣāyati = Pāḷi phusayati] to sprinkle (over) Vinaya II 205 (infinitive phosituṁ). Past participle phosita. cf. pari°.
:: Phosita [past participle of phoseti, cf. Skt. pruṣita] sprinkled Jāt VI 47 (candana°, varia lectio pusita).
:: Phoṭa [from sphuṭ, cf. Skt. sphoṭa] swelling, boil, blister Jāt IV 457; VI 8 (varia lectio pota and poṭha); cf. poṭa bubble.
:: Phoṭaka = phoṭa Vism 258; Sammohavinodanī 242.
:: Phoṭana "applause," in brahma-pphoṭana at Dhp 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 = Skt. āsphoṭayati] to shake, toss (or thunder?) only at two places in similar formula, viz. devatā sādhukāraṁ adaṁsu, brahmāno apphoṭesuṁ (varia lectio appoṭh°) Miln 13, 18; Sakko deva rājā appoṭhesi (varia lectio appoṭesi), Mahā Brahmā sādhukāraṁ adāsi Jāt VI 486. Perhaps we should read poṭheti (q.v.), to snap one's fingers (clap hands) as sign of applause. At Dhp 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" DN III 226, 250, 269; Cullaniddesa §544 A.c). See also āyatana. — DN 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 Jāt V 203. Also as intensive phāliphulla "one mass of flowers" MN I 218; Jāt 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 Jāt V 214 (for phīta = rich), 216 (su°-vana).
:: Phunati [?] to shake, sprinkle, of doubtful spelling, at Jāt 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 Vism 463.
:: Phusanā (feminine) [abstract from phusati1 2] attainment, gaining, reaching Vism 278 (= phuṭṭha-ṭṭhāna); Dhp I 230 (ñāṇa°); Vimāna Vatthu 85 (samādhi°).
:: Phusati1 [spṛś, from which sparśa = phassa; cf. also phassati] 1. (literal) to touch Vism 463 (phusatī ti phasso); Sumaṅgalavilāsinī I 61 (preterit phusī = metri causā for phusi); Miln 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: DN I 74 parippharati = samantato phusati Sumaṅgalavilāsinī I 217; DN II 186 ≈ pharitvā = phusitvā ārammaṇaṁ katvā Vism 308] to attain, to reach, only in specific sense of attaining to the highest ideal of religious aspiration, in following phrases: ceto-samādhiṁ ph. DN I 13= III 30, 108 etc.; nirodhaṁ DN 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 Miln 338 (but Text reads khippaṁ phasseti a.); in bad sense kappaṭṭhitikaṁ kammaṁ Miln 108 (of Devadatta), — past participle phuṭṭha. cf. upa°.
:: Phusati2 this is a specific Pāḷi form and represents two Skt. 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 Skt. sphūrjati burst forth, parjanya rain cloud; Greek σϕαραγέω; as 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 Skt. 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 SN 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 Skt. pṛṣata (see pasata2)] raindrop MN III 300; SN II 135; Dhp 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. Skt. pruṣita sprinkled, pṛṣatī spotted antelope] spotted, coloured, variegated (with flowers) Snp 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) MN I 76 (reads phassit°; cf. varia lectio on page 535 phussit°); AN I 101; Thera 385; Jāt VI 510.
:: Phusitaka (adjective) (—°) [from phusita1) having raindrops, only in phrase thulla° deva (the sky) shedding big drops of rain SN II 32 (reads phulla-phusitaka); III 141; AN I 243; II 140; V 114; Vism 259.
:: Phussa1 [from puṣ to blossom, nourish, etc. cf. Vedic puṣya] 1. see phussa3 2. 2. Name of a month (Dec.-Jan.) Jāt I 86. Name of a lunar mansion or constellation Vimāna Vatthu 534 (= phussa-tārakā Vimāna Vatthu 236). — Frequent as proper name, cf. Vism 422, and combinations like °deva, °mitta.
:: Phussa2 [gerund of phusati1] touching, feeling, realising; doubled at DN I 45, 54.
:: Phussa3 (adjective/noun) [gerundive formation from phusati2 2; scarcely from Skt. puṣya (to puṣ nourish, cf. poseti), but meaning rather "speckled" in all senses. The Skt. 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," Skt. puṁs-kokila] Jāt V 419, 423; Vimāna Vatthu 57. — as phussaka at AN 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. Skt. puṣpa°, but probably to be read puṣya°?] a wonderful state carriage running of its own accord Jāt II 39; III 238; IV 34; V 248; VI 39f.) varia lectio pussa°); Peta Vatthu Commentary 74. -rāga [cf. Skt. puṣpa-rāga] topaz Miln 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°) DN I 73, 74 (pītisukhena; Text prints p huta;varia lectio phuṭa; varia lectio at Sumaṅgalavilāsinī I 217 p(h)uṭṭha); MN I 276; Jāt I 33 (sarīraṁ pītiyā ph.); Dhp 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); Jāt 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 DN 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 MN 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 MN I 377 is puṭṭha. On miswriting of phuṭṭha and puṭṭha for phuṭa cf. remark by Trenckner, MN I 553. a similar meaning ("full of, occupied by, overflowing with") is attached to phuṭa in Avīci passage AN I 159 (Avīci maññe phuṭo ahosi), cf. Anāgatavaṁsa (JPTS 1886, verse 39) and remarks of Morris's JPTS 1887, 165. — The same passage as MN I 377 is found at DN 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 Miln 116 (varia lectio put °). 2. cracked open, chapped, torn (of feet) Theri 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); AN II 174 (rogena); Jāt I 82 (metta-cittena, varia lectio puṭṭha); V 441 (dibbaphassena); Vism 31 (°samphassa contact by touch), 49 (byādhinā); Vimāna Vatthu 6 (in both meanings, scilicet pītiyā and rogena). On phuṭṭha at DN 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 DN I 1; Vinaya IV 139 (cara pi re get away with you: see re); Jāt I 151, 278. 2. even, just so; with numbers or numeral expressions "altogether, in all, just that many" Jāt I 151; III 275; IV 142. — cattāro pi Jāt III 51; ubho pi Jāt I 223; sabbe pi Snp 52; Jāt I 280. 3. but, however, on the other hand, now (continuing a story) Jāt I 208; IV 2. 4. Although, even if Jāt II 110 (ciram pi kho ... ca although for a long time ... yet). 5. perhaps, it is time that, probably Snp 43; Jāt I 151; II 103. 6. pi ... pi in correlation (like api ... api): (a) both ... and; very often untranslatable Snp 681 (yadā pi ... tadā pi when ... then), 808 (diṭṭhā pi sutā pi); Jāt I 222 (jale pi thale pi); (b) either ... or Jāt I 150; II 102.
:: Piccha (neuter) [cf. Epic Skt. 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 Jāt 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 Skt. picchila] slippery Vism 264; Sammohavinodanī 247 (lasikā = p-kuṇapaṁ); Dhp III 4 (°magga).
:: Picchita in su° Jāt V 197 is not clear, commentary explains by suphassita, i.e. pleasing beautiful, desirable, thus dividing su-picch°.
:: Picu1 [cf. Classical Skt. picu] cotton Vinaya I 271; usually in compounds, either as kappāsa° SN V 284, 443, or tūla° SN V 284, 351 (Text thula°), 443; Jāt V 480 (Text tula°).
-paṭala membrane or film of cotton Vism 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 Jāt VI 537.
:: Pidahana (neuter) [from api + dhā, cf. apidahana] covering up, shutting, closing Vism 20; Dhp IV 85 (= thakana).
:: Pidahati [api + dhā, cf. apidahati and Prākrit piṇidhattae = Skt. a pinidhātave] to cover, to close, conceal, shut MN I 117, 380 (dvāraṁ); Jāt I 292; III 26; V 389; Miln 139 (vajjaṁ); Dhp I 396; II 4, 85; IV 197 (ūruṁ); Saddhammopāyana 321; preterit pidahi Jāt IV 308 (kaṇṇe); gerund pidahitvā Peta Vatthu II 76 (dvāraṁ); Vism 182 (nāsaṁ); Sumaṅgalavilāsinī I 136, pidhatvā Theri 480, and pidhāya Jāt I 150 (dvāraṁ), 243 (the same); Therīgāthā Commentary 286; Dhp 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 Skt. 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 Jāt VI 349. -°phalaka covering board Vism 261 (where Paramatthajotikā I in same passage reads paṭikujjana-phalaka) = Sammohavinodanī 244.
:: Pihaka (neuter) [cf. Skt. plihaṇaka and plīhan (also Vedic plāśi?), Avesta spərəzan; Greek σπλήν, σπλάγχνα entrails; Latin lien spleen] the spleen MN III 90; Snp 195; Jāt V 49. In detail at Vism 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; SN II 242 (pihāyittha 2nd plural preterit); Jāt I 401; IV 198 (pattheti + p); Theri 454; Vimāna Vatthu 8445 (= piyāyati Vimāna Vatthu 349). 2. to envy (with genitive of person and object), covet MN I 504; SN I 202, 236; Thera 62; Snp 823, 947; Iti 36; Dhp 94 (= pattheti Dhp 177), 181 (the same III 227), 365 (present participle pihayaṁ = labhaṁ patthento Dhp IV 97); Jāt I 197 (preterit mā pihayi); Miln 336, — past participle pihayita.
:: Pihayita [past participle of pihayati] desired, envied, always combined with patthita Miln 182, 351.
:: Pihā (feminine) [from spṛh, cf. Skt. spṛhā] envy, desire MN I 304; Jāt I 197; Vism 392 (Bhagavantaṁ disvā Buddha-bhāvāya pihaṁ anuppādetvā thita-satto nāma n'atthi). — adjective apiha without desire SN I 181.
:: Pihālu *Pihālu (adjective) [cf. Skt. spṛhālu, from spṛh, but perhaps = Vedic piyāru malevolent. On y > h cf. Pāḷi paṭṭhayati for paṭṭhahati] covetous, only negative a° SN I 187 = Thera 1218; Snp 852; Mahāniddesa 227.
:: Pihāyanā (feminine) = pihanā Nettipakaraṇa 18.
:: Pihita [past participle of pidahati] covered, closed, shut, obstructed (opposite vivaṭa) MN I 118; III 61; SN I 40; AN II 104; Mahāniddesa 149; Jāt I 266; Miln 102 (dvāra), 161; Vism 185; Sumaṅgalavilāsinī I 182 (°dvāra).
:: Pilaka [cf. Classical Skt. piḍakā] a boil Snp page 124 (piḷaka, varia lectio pilaka); Vism 35 (pīḷaka); Dhp 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 SN V 96; Jāt III 24, 398.
:: Pilandha (adjective) (—°) [from pilandhati] adorning or adorned Miln 336, 337. cf. apiḷandha.
:: Pilandhana and Piḷandhana (neuter) [= apilandhana] putting on ornaments, embellishment, ornament, trinkets AN I 254, 257; III 16; Theri 74; Vimāna Vatthu 6417 (-ḷ-); Jāt 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 Miln 337; Jāt V 400. Causative II pilandhāpeti Jāt I 386.
:: Pilava and Plava [from plu, cf. Vedic plava boat, Russian plov ship] 1. swimming, flowing, floating Jāt 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); Jāt V 420.
:: Pilavana and Plavana (neuter) [from plu] swimming, plunging Jāt 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 Thera 104; Miln 377; Vimāna Vatthu 163; as 76. As plavati at Jāt I 336 (verse); Dhp 334 (varia lectio; Text palavati). As palavati at Thera 399. — See also uppalavati (uppluta), opilāpeti, paripalavati.
:: Pilāla at Jāt I 382 (°piṇḍa + mattikā-piṇḍa) is doubtful. Fausbøll suggests mistake for palala straw, so also Müller Pāḷi Gramar 6.
:: Pilāpanatā (feminine) [from plu, see pilavati] superficiality Dhammasaṅgani 1349, cf. as 405.
:: Pillaka [cf. Skt. pillaka] the young of an animal, sometimes used as term for a child Jāt II 406 (sūkara°); Dhp IV 134 (as an abusive term; vv.ll. kipillaka; pitucūḷaka (gloss), cūḷakaniṭṭha); Saddhammopāyana 164, 165. — as pillika at Jāt I 487 (godha°, varia lectio godha-kippillika).
:: Pilotikā (feminine) [cf. Classical Skt. 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); MN I 141 (chinna-°o-dhammo laid bare or open); SN II 28 (the same), 219 (paṭa°); Jāt I 220; II 145; III 22 (jiṇṇa°), 511; VI 383; Miln 282; Vism 328; Paramatthajotikā I 55; Dhp I 221 (tela° rags dipped in oil); Vimāna Vatthu 5; Peta Vatthu Commentary 185; — as masculine at Jāt IV 365. The BHS 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 Dhp IV 115; Therīgāthā Commentary 269; Peta Vatthu Commentary 171. [BD]: dressings MN 22
:: Piḷakā (feminine) [cf. Classical Skt. piḍakā] 1. A small boil, pustule, pimple Vinaya I 202; SN I 150; Jāt V 207, 303; Mahāniddesa 370; Miln 298; Sumaṅgalavilāsinī I 138. 2. knob (of a sword) Jāt VI 218. — cf. pilaka.
:: Piḷayhati [api + nayhati, cf. Skt. pinahyate] to fasten on, put on, cover, dress, adorn Jāt V 393 (piḷayhatha 3rd singular imperative = pilandhatu commentary).
:: Piḷhaka (varia lectio miḷhakā) at SN 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 Dhp 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 Skt. piṁśati, peśah.; Avesta paes° to embellish; Greek ποικίλος many-coloured; Gothic feh, as fāh the same. See detail in Walde, Latin Wörterbuch under pingo] to adorn, form, embellish; originally to prick, cut. Perhaps piṁsare (3. plural medium) Jāt 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 Jāt I 452; II 363; IV 3 (matthakaṁ), 440 (akaluñ candanañ ca silāya p.); Miln 43; Dhp III 184 (gandhe piṁsissati; pisissati). 2. to knock against each other, make a sound Jāt V 202: see piṁsati1, — past participle piṁsa and piṭṭha1. See also pisati and paṭi°.
:: Pināsa [cf. Skt. 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); AN II 27; Iti 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 SN 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 SN I 76; Snp 217, 388, 391; Jāt I 7 (nibbuta° cooled); Miln 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; MN III 157; Snp 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 Dhp IV 70.
-attha condensed meaning, résumé Jāt 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 Snp 414; -cārika one who goes for alms, begging Vinaya II 215; III 34, 80; IV 79; Jāt I 116; Vimāna Vatthu 6; -dāyika (and °dāvika) one who deals out food (as occupation of a certain class of soldiers) DN I 51 (°dāvika); AN IV 107 (varia lectio °dāyaka); Miln 331; cf. Sumaṅgalavilāsinī I 156. See also Geiger, Pāḷi Grammar 46.1; Rhys Davids DB 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 Jāt 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 Vism 31 yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapāto ti vuccati, and cf. BHS 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; MN III 297; SN I 76, 92; AN I 240; II 27, 143; III 109, 145f.; V 100; Snp 339; Jāt I 7, 149, 212, 233; Puggalapaññatti 59; Vism 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); MN I 30; III 41; AN III 391; Puggalapaññatti 59, 69; Paramatthajotikā II 57 (°dhutaṅga); — piṇḍa-pātika bhikkhu a bhikkhu on his alms-round Vism 246 (in simile); Sammohavinodanī 229 (the same). cf. BHS piṇḍapātika Avadāna-śataka I 248; -pātikatta (abstract to preceding) the state of eating alms-food, a characteristic of the Buddhist bhikkhu MN III 41; SN II 202, 208f.; AN I 38; III 109.
[BD]: mess, mess-bowl -kit
:: Piṇḍaka [from piṇḍa] (alms)-food AN 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 Skt. piṇḍī] a lump, round mass, ball, cluster DN I 74 = AN III 25 (nahāniya° ball of fragrant soap; Sumaṅgalavilāsinī I 218: piṇḍa); MN III 92; Jāt I 76 (phala°); II 393; III 53 (amba°); Miln 107; Vism 500 (piṭṭha°); Dhp 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" Jāt VI 376. Dutoit (Jāt translation VI 457) translates "opening at the back of the sunshade," thus evidently reading "piṭṭhika."
:: Piṇḍita (adjective) [past participle of piṇḍeti, cf. BHS piṇḍitamūlya lump-sum Divyāvadāna 500] 1. made into a lump, massed together, conglomerated, thick Theri 395. 2. "ball-like," close, compact; of sound: Jāt II 439; VI 519.
:: Piṇḍola [etymology unclear] one who seeks alms SN III 93 = Iti 89; cf. Personal name °bhāradvāja Paramatthajotikā II 346, 514, 570.
:: Piṇḍolya (neuter) [from piṇḍola] asking for alms, alms-round SN III 93 = Iti 89; Vism 31.
:: Piṅga see piṅka.
:: Piṅgala (adjective) [see piṁsati1, cf. Vedic piṅgala] 1. reddish yellow, brown, tawny SN I 170; Jāt VI 199 (= piṅgiya). 2. red-eyed, as sign of ugliness Jāt 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 Dhp III 206; -cakkhutā red-eyedness Peta Vatthu Commentary 250; -makkhikā the gadfly Jāt 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 Jāt VI 199.
:: Piṅgulā (feminine) [a variation of Skt. piṅgalā, a kind of owl] a species of bird Jāt VI 538.
:: Piṅka [for piṅga yellow, brownish, tawny] a young shoot, sprout Jāt 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 Jāt I 38 (mora° kalāpa), 207 (= pekkhuṇa); III 226 (vv.ll. piccha and miccha); Sumaṅgalavilāsinī I 41 (mora°); Dhp I 394 (the same); Vimāna Vatthu 147 (mayūra°; vv.ll. piñcha, pakkha); Peta Vatthu Commentary 142 (mora° kalāpa).
:: Piñjara [cf. Classical Skt. piñjara; for etymology see piṁsati1] of a reddish colour, tawny Jāt I 93; Sumaṅgalavilāsinī I 245; Vimāna Vatthu 165, 288.
-odaka fruit of the esculent water plant Trapa Bispinosa Jāt VI 563 (varia lectio ciñcarodaka), explained by siṅghāṭaka.
:: Piñjita (adjective) [from piṁsati1, cf. Skt. piñjana] tinged, dyed Miln 240. On expression see Kern, Toevoegselen sub voce
:: Piññāka (neuter) [to piṁsati2, cf. Classical Skt. piṇyāka] ground sesamum, flour of oil-seeds MN 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 DN I 166; AN 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 MN I 316; SN I 459, and present participle pipaṁ Jāt V 255, genitive plural pipataṁ Snp 398.
:: Pipāsā (feminine) [desiderative formation from pā, pibati > pipati, literally desire to drink] 1. thirst Cullaniddesa §443 (= udaka-pipāsā); Miln 318; Sammohavinodanī 196 (in comparison); Peta Vatthu Commentary 23, 33, 67f.; Saddhammopāyana 288. Often combined with khudā (hunger) e.g. Snp 52, 436 (khup°); Peta Vatthu Commentary 67; or jighacchā (the same), e.g. MN I 10; SN I 18; AN II 143, 153; Miln 304. 2. longing (for food), hunger Jāt II 319. 3. desire, craving, longing DN III 238 (avigata°); SN III 7, 108, 190; IV 387; AN II 34 (pipāsavinaya; explained at Vism 293); IV 461f.
:: Pipāsin (adjective) [from pipāsā] thirsty DN II 265.
:: Pipāsita (adjective) [past participle of pipāsati, desiderative from pā, cf. pipāsā] thirsty SN I 143; II 110 (surā°); Jāt VI 399; Miln 318 (kilantatasita-p.); Vism 262; Peta Vatthu Commentary 127; Saddhammopāyana 151.
:: Pipi (adjective) [from pā, see pivati] drinking (?) in su° good to drink (?) Jāt VI 326 (varia lectio sucimant). Or is it "flowing" (cf. Vedic pipiṣvat overflowing)?
:: Pipīlikā (feminine) and Pipillika [cf. Vedic pipīlikā, pipīlaka and pipīlika; BHS pipīlaka Avadāna-śataka II 130 (kunta°). See also kipillikā] ant Jāt III 276 (varia lectio kipillikā); Saddhammopāyana 23; as pipillikā at Jāt I 202.
:: Pippala [for the usual Pāḷi pipphalī, Skt. pippalī] pepper Vinaya I 201, cf. Vinaya Texts II 46.
:: Pipphala [cf. Epic Skt. pippala, on ph for p see pipphalī] the fruit of Ficus religiosa, the holy fig tree Jāt 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 Skt. pippalaka in meaning "thread for sewing"] scissors (? so ed.) Sumaṅgalavilāsinī I 70.
:: Pipphalī (feminine) [with aspirate ph for p, as in Skt. pippalī, see Geiger, Pāḷi Grammar §62. See also pippala. Etymology loan words are Greek πέπερι = Latin piper = English pepper, German pfeffer] long pepper SN V 79; Jāt III 85; Vimāna Vatthu 436; Dhp 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. Skt. piśāca and Vedic piśāci; to same root as pisuna = Vedic piśuna, and Latin piget, Old High German fehida enmity = as faehp ("feud"), connected with root of Gothic fijan to hate; thus pisāca = fiend] 1. a demon, goblin, sprite DN I 54 (Text pesācā, varia lectio pisācā, explained at Sumaṅgalavilāsinī I 164 as "pisācā mahanta-mahantā sattā ti vadati"), 93; SN I 209; AN III 69; Udāna 5; Jāt I 235; IV 495 (yakkha p. peta); Miln 23; Vimāna Vatthu 335; Peta Vatthu Commentary 198; Saddhammopāyana 313. — feminine pisācī Jāt 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" Miln 191.
-nagara town of goblins (cf. yakkha-nagara) Vism 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 Jāt IV 380, 496; Sumaṅgalavilāsinī I 287; Dhp 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) Thera 1151.
:: Pisita [past participle of pisati] crushed, ground Vism 260 (= piṭṭha Paramatthajotikā I the same passage); Sammohavinodanī 243.
:: Pisīla (neuter) [Sanskrit piśāla] a dialect expression for pātī or patta "bowl" MN 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 MN III 33, 49; Jāt I 297; Puggalapaññatti 57; Peta Vatthu Commentary 15, 16. Usually combined with vācā malicious speech, slander, pisuṇavācā and pisuṇāvācā DN I 4, 138; III 70f., 171, 232, 269; MN I 362; III 23; adjective pisuṇāvāca and MN III 22, 48; SN 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 SN I 182; Dhp 43; Jāt V 379; Paramatthajotikā II 423; accusative pitaraṁ Dhp 294; and pituṁ Cariyāpiṭaka II 9, 3; instrumental pitarā Jāt III 37, pitunā, petyā Jāt V 214; dative genitive pitu MN III 176; Jāt IV 137; VI 365, 589; and pituno Vinaya I 17 (cf. Prākrit piuṇo); ablative pitarā Jāt V 214; locative pitari. — plural nominative pitaro Snp 404; Jāt IV 1; Peta Vatthu Commentary 38, 54 (mātā°); accusative pitaro Peta Vatthu Commentary 17, pitare, and pitū Theri 433; instrumental pitarehi and pitūhi; dative genitive pitunnaṁ Jāt III 83; (mātā°); VI 389 (the same); Peta Vatthu II 84; pitūnaṁ Iti 110; locative pitusu Theri 499; Jāt I 152 (mātā°); and pitūsu Peta Vatthu Commentary 3 (mātā°). Further: ablative singular pitito by the father's side DN I 113 (+ mātito); AN III 151; Jāt V 214. — AN I 62, 132, 138f.; Snp 296, 579 (paralokato na pitā tāyate puttaṁ); Cullaniddesa §441 (= yo so janako); Jāt I 412 (= tāta); V 20; Sammohavinodanī 108 (where pretty popular etymology is given with "piyāyatī ti pitā"), 154 (in simile). Of Brahmā: DN I 18, cf. Sumaṅgalavilāsinī I 112; of Inda Jāt 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 Jāt I 115 (+ ayyaka); Peta Vatthu Commentary 107. The collective term for "parents" is mātāpitaro (plural not dual), e.g. Snp 404; Jāt 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 Jāt I 253; plural °puttā fathers and sons, or parents and children Jāt IV 115; VI 84; °mahā grandfather Peta Vatthu II 84; Jāt II 263; Sumaṅgalavilāsinī I 281; Peta Vatthu Commentary 41; °mahāyuga age of a grandfather (i.e. a generation of ancestors) DN I 113 (see detailed explanation Sumaṅgalavilāsinī I 281 = Paramatthajotikā II 462); Snp page 115; Paramatthajotikā I 141; petti-pitā-mahā great-grandfathers, all kinds of ancestors Jāt II 48 (= pitu-pitā-mahā commentary).
(b.) piti°:
°kicca duty of a father Jāt V 153; °ghāta parricide Jāt IV 45 (varia lectio pitu°); °pakkha father's side Dhp I 4; °pitāmahā (plural) fathers and grandfathers, ancestors Jāt V 383; °vadha parricide Sumaṅgalavilāsinī I 135.
(c) pitu°:
°ja originating from the father Jāt VI 589 (+ mātuja); °ghātaka parricide (+ mātughātaka) Vinaya I 88, 136, 168, 320; °nāma fathers name Paramatthajotikā II 423; °pitāmahā (plural) ancestors (cf. piti°) AN IV 61; Jāt I 2; II 48; °rakkhita guarded by a father MN III 46; °santaka father's possession Jāt I 2; °hadaya father's heart Jāt I 61.
:: Pithīyatī (pithiyyati) [passive of pidahati, cf. api-dahati, Skt. apidhīyate] to be covered, obscured or obstructed; to close, shut MN II 104; III 184; Snp 1034, 1035; Cullaniddesa §442 (varia lectio pidhiyyati; explained by pacchijjati); Thera 872; Dhp 173; Jāt 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 Jāt 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 = Vism 260, viz. baddha° and a baddha°, bile as organ and bile as fluid. See also in detail Vism 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; Vism 260, 344; Miln 298). — Vinaya II 137; MN III 90; SN IV 230, 231 (+ semha); AN II 87; III 101, 131; Snp 198 (+ semha), 434 (the same, explained as the two kinds at Paramatthajotikā II 388); Mahāniddesa 370; Jāt I 146 (+ semha); II 114 (pittan te kupitaṁ your bile is upset or out of order, i.e. you are in a bad mood); Miln 112 (vāta-pitta-semha ...), 304 (roga, + semha), 382 (+ semha); as 190 (as blue-green); Dhp 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, Skt. sphīta] swelling, a gathering Vinaya II 188 (Vinaya Texts III 237 "a burst gall, i.e. bladder"); SN 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; Vism 263; Sammohavinodanī 246.
:: Pittika (adjective) [from pitta] one who has bile or a bilious humour, bilious Miln 298 (+ semhika).
:: Pittivisaya [Sporadic reading for the usual petti°] the realm of the departed spirits MN I 73; Jāt 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. Skt. pitṛ-ṣvasṛ] father's sister, aunt; declention similarly to pitā and mātā Dhp I 37; accusative singular pitucchasaṁ [Sanskrit svasaṁ instead of *svasāraṁ] Jāt IV 184.
-dhītā aunt's daughter, i.e. (girl) cousin Dhp I 85; -putta aunt's son, i.e. (boy) cousin SN II 282 (Tisso Bhagavato p.); III 106 (the same); Jāt II 119, 324.
:: Piṭaka [cf. Epic Skt. 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; Vism 28 (piṭake nikkhitta-loṇa-maccha-phāla-sadisaṁ phaṇaṁ); dhañña° a grain-basket Dhp III 370; vīhi° a rice basket Dhp III 374. Usually in combination kuddāḷa-piṭaka "hoe and basket," wherever the act of digging is referred to, e.g. Vinaya III 47; DN I 101; MN I 127; SN II 88; V 53; AN I 204; II 199; Jāt 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. DN 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 Jāt I 118; Vism 96 (pañca-nikāya-maṇḍale tīṇi piṭakāni parivatteti), 384 (tiṇṇaṁ Vedānaṁ uggahaṇaṁ, tiṇṇaṁ Piṭakānaṁ uggahaṇaṁ); Paramatthajotikā II 110, 403; Dhp 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 DN 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 Miln 18; Dāṭhāvaṁsa V 22; Paramatthajotikā I 41 with varia lectio ti°; Paramatthajotikā II 306 the same; Dhp III 385). tipetakī (Vinaya V 3 Khemanāma t.), tipeṭaka (Miln 90), and tipiṭaka-dhara Paramatthajotikā I 91. See also below °ttaya. In BHS 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 as 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. DN 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 Vism 62, 99; -sampadāya according to the Pāḷi tradition or on the ground of the authority of the Pāḷi MN I 520 (itihītiha etc.); II 169 (the same); and in exegesis of itikirā (hearsay-tradition) at AN I 189 = II 191 = Cullaniddesa §151.
:: Piṭhara (masculine and neuter) [cf. Epic Skt. piṭhara] a pot, a pan Miln 107 (spelled pīthara). As piṭharaka [cf. BHS 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. Skt. piṣṭa] what is ground, grindings, crushed seeds, flour. Vinaya I 201, 203; IV 261, 341 (tila° = piññāka); Jāt II 244 (māsa°). As piṭṭhi at Jāt 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 Vism 500 (in compound); -madda flour paste Vinaya II 151 (explained in commentary by piṭṭha-khali; cf. piṭṭhi-madda Jāt 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 Jāt I 167 (pāsāṇa° top of a rock). Usually in oblique cases as adverb, viz. instrumental piṭṭhena along, over, beside, by way of, on Jāt 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. Jāt VI 381 (cf. piṭṭhiyaṁ); tiṇa° Jāt IV 444; paṅka° Jāt I 223; samudda° Jāt I 202. — assa° on horseback DN I 103; similarly: vāraṇassa p. Jāt I 358; sīha° Jāt II 244; haṭṭhi° Jāt 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 Skt. pṛṣṭḥa: Pischel, Prākrit Gram. §53] 1. the back Vinaya II 200 (piṭṭhī); MN I 354; Jāt I 207; II 159, 279. piṭṭhiṁ (paccāmittassa) passati to see the (enemy's) back, i.e. to see the last of somebody Jāt I 296, 488; IV 208. piṭṭhi as opposed to ura (breast) at Vinaya II 105; Snp 609; as opposed to tala (palm) with reference to hand and foot: hattha- (or pada°) tala and °piṭṭhi: Jāt IV 188; Vism 361. — ablative piṭṭhito as adverb (from) behind, at the back of Snp 412 (+ anubandhati to follow closely); Vimāna Vatthu 256; Peta Vatthu Commentary 78 (geha°). piṭṭhito karoti to leave behind, to turn one's back on Jāt I 71 (cf. pṛṣṭhato-mukha Divyāvadāna 333). piṭṭhito piṭṭhito right on one's heels, very closely Vinaya I 47; DN I 1, 226. 2. top, upper side (in which meaning usually piṭṭha3), only in compound °pāsāṇa and locative piṭṭhiyaṁ as adverb on top of Jāt V 297 (ammaṇa°) piṭṭhi at Vimāna Vatthu 101 is evidently faulty reading.
-ācariya teacher's understudy, pupil-teacher, tutor Jāt II 100; V 458, 473, 501; -kaṇṭaka spina dorsi, backbone MN I 58, 80, 89; III 92; Vism 271; Sammohavinodanī 243; Paramatthajotikā I 49f.; Saddhammopāyana 102; -koṭṭhaka an upper room (bath room?) Dhp II 19, 20; -gata following behind, following one's example Vism 47; -paṇṇasālā a leaf-hut at the back Jāt VI 545; -parikamma treating one's back (by rubbing) Vinaya II 106; -passe (locative) at the back of, behind Jāt I 292; Peta Vatthu Commentary 55, 83, 106; -pāda the back of the foot, literally foot-back, i.e. the heel Vism 251; Paramatthajotikā I 51, (°aṭṭhika); Sumaṅgalavilāsinī I 254; -pāsāṇa a flat stone or rock, plateau, ridge Jāt I 278; II 352; VI 279; Dhp 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 Snp 244 (= °maṁsakhādaka commentary); Jāt II 186 (of an unfair judge); V 1; Peta Vatthu III 97 (varia lectio Text °aka). As °maṁsiya at Jāt V 10.
-maṁsikatā backbiting Cullaniddesa §39; -roga backache Paramatthajotikā II 111; -vaṁsa back bone, a certain beam in a building Dhp I 52.
:: Piṭṭhika (adjective) (—°) [from piṭṭhi] having a back, in dīgha° with a long back or ridge Snp 604; mudu° having a flexible back Vinaya III 35.
:: Piṭṭhikā (feminine) = piṭṭhi; locative piṭṭhikāya at the back of, behind Jāt I 456 (maṇḍala°).
:: Piṭṭhimant (adjective) [from piṭṭhi] having a back, in feminine piṭṭhimatī (senā) (an army) having troops on (horse- or, elephant-) back Jāt 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 DN I 166; III 184; Jāt 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 Jāt IV 380. — imperative piva Peta Vatthu Commentary 39, and pivatu Vinaya IV 109. — present participle pivaṁ Snp 257; Dhp 205, and pivanto Paramatthajotikā II 39. — future pivissati Jāt VI 365; Peta Vatthu Commentary 5, 59; pissāmi Jāt III 432; pāssati Jāt IV 527. — preterit pivi Jāt I 198; apivi Mahāvaṁsa 6, 21; pivāsiṁ Udāna 42; apāyiṁha Jāt I 362 (or °siṁha?); apaṁsu AN I 205. — gerund pivitvā Jāt I 419; III 491; VI 518; Peta Vatthu Commentary 5, 23; pītvā Snp 257; Dhp 205; Jāt I 297; pītvāna Jāt II 71; pitvā Peta Vatthu I 118. — gerundive pātabba Vinaya II 208; peyya; see kāka-peyya. — infinitive pātuṁ Jāt II 210; Peta Vatthu I 64, — past participle pīta (q.v.). — Of forms with p for v we mention the following: pipati MN I 32; as 403 (as varia lectio); imperative pipa Jāt I 459; present participle pipaṁ MN 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 = Skt. 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.) SN I 210 (also comparative °tara); Dhp 130, 157, 220; Vism 296, 314f.; often combined with manāpa (pleasing also in 2), e.g. DN II 19; III 167; Jāt II 155; IV 132. 2. pleasant, agreeable, liked Snp 452, 863: Dhp 77, 211; often combined (contrasted) with appiya, e.g. Snp 363, 450 (see also below). — neuter piyaṁ a pleasant thing, pleasantry, pleasure SN I 189; Snp 450, 811; Dhp III 275. — appiya unpleasant MN I 86; Khuddakapāṭha VIII 5. appiyatā unpleasantness Jāt IV 32. See also pīti and pema.
-āpāya separation from what is dear to one, absence of the beloved AN III 57; Dhp 211; -āppiya pleasant and unpleasant DN II 277 (origin of it); Dhp 211; -kamya friendly disposition Vinaya IV 12; -ggāhin grasping after pleasure Dhp 209, cf. Dhp III 275; -cakkhu a loving eye DN III 167; -dassana lovely to behold, goodlooking DN III 167; -bhāṇin speaking pleasantly, flattering Jāt V 348; -manāpatā belovedness MN I 66; -rūpa pleasant form, an enticing object of sight DN I 152 (cf. Sumaṅgalavilāsinī I 311); SN II 109f.; AN II 54; Iti 95, 114; Snp 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 SN I 189; Snp 452; -vādin speaking pleasantly, affable DN I 60 (manāpacārin + p.); AN III 37; IV 265f. -vippayoga separation from the beloved object Snp 41 (cf. Cullaniddesa §444); Peta Vatthu Commentary 161 (here with reference to the husband); synonymous with appiya-sampayoga, e.g. At Vism 504f.
:: Piya2 [sporadic for phiya, q.v.] oar; usually so in compound piya-ritta (neuter) oar and rudder SN I 103; AN II 201; Jāt IV 164.
:: Piyaka [cf. Classical Skt. priyaka] a plant going under various names, viz. Nauclea cadamba; Terminalia tomentosa; Vitex trifolia Jāt V 420 (= setapuppha commentary); VI 269.
:: Piyaṅgu (feminine) [cf. Vedic priyaṅgu] 1. panic seed, Panicum Italicum Vimāna Vatthu 537; Jāt I 39; Peta Vatthu Commentary 283. Mixed with water and made into a kind of gruel (piyaṅgūdaka) it is used as an emetic Jāt I 419. See also kaṅgu. 2. a medicinal plant, priyaṅgu Jāt V 420.
:: Piyatta (neuter) [abstract from piya1] belovedness, pleasantness AN V 164f.; Saddhammopāyana 66.
:: Piyāla [cf. Classical Skt. priyāla] the Piyal tree, Buchanania latifolia Jāt V 415. — (neuter) the fruit of this tree, used as food Jāt IV 344; V 324.
:: Piyāyanā (feminine) [from piyāyati] love, fondness for (locative) SN I 210.
:: Piyāyati [denominative from piya1] to hold dear, to like, to be fond of (accusative), to be devoted to SN I 210; Jāt I 156; II 246; VI 5; Sammohavinodanī 108 (in etymology of pitā, q.v.); Dhp 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 Snp 94 adjective piya, and is explained by pīyamāna tussamāna modamāna.
:: Piyāyita [past participle of piyāyati] held dear, fondled, loved, liked Snp 807; Mahāniddesa 126.
:: Pīḷaka [from pīd?] a (sort of) boil Vism 35; see pilaka.
:: Pīḷana (neuter) [from pīḍ, cf. pīḷā] oppression, injury, suffering (from dukkha) Vism 212 = 494; also in nakkhatta° harm to a constellation, i.e. occultation Dhp I 166f.
:: Pīḷā (feminine) [cf. Classical Skt. pīḷā from pīḍ] 1. pain, suffering Jāt I 421; Miln 278; Vism 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 Jāt I 25 (present participle pīḷiyamāna), 138. 3. to press, clench Miln 418 (muṭṭhiṁ pīḷayati); Dhp IV 69 (aṅguliyā pīḷiyamānāya). 4. to crush, keep under, subjugate Miln 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 Theri 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; Vism 415 (dubbhikkha°); Dhp IV 70; Therīgāthā Commentary 271. cf. abhi°, pa°.
:: Pīna (adjective) [cf. Epic Skt. 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 Theri 265 (of breasts).
:: Pīṇana (neuter) [from prī, cf. pīti] 1. gladdening, thrill, satisfaction Vism 143 = as 115. 2. embellishment Vism 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" DN I 51; III 130f.; SN I 90; IV 331; Peta Vatthu Commentary 283: cf. as 403 (sarīraṁ p.). It also occurs in definition of pīti (pīṇayatī ti pīti) at Vism 143 = as 115, — past participle pīṇita.
:: Pīṇita [past participle of pīṇeti] pleased, gladdened, satisfied Vimāna Vatthu 1613 (= tuṭṭha Vimāna Vatthu 84); Miln 238, 249, 361; usually in phrase pīṇitindriya with satisfied senses, with joyful heart MN II 121; Peta Vatthu Commentary 46, 70.
:: Pīta1 ￼ [past participle of pivati] 1. having drunk or (predicative) being drunk (as liquid) SN I 212 (madhu°); Jāt I 198; Peta Vatthu Commentary 25 (with asita, khāyita and sāyita as fourfold food). 2. soaked or saturated with (—°), in kasāyarasa° Jāt II 98 (or = pīta2?) and visapīta (of an arrow) Jāt V 36; Vism 303, 381; which may however be read (on account of varia lectio visappīta) as visappita "poison-applied" (see appita). Does MN I 281 pīta-nisita belong here (= visapīta)? 3. (neuter) drink MN I 220f. = AN V 347f.; AN V 359; Thera 503; Peta Vatthu II 710; Nettipakaraṇa 29, 80.
:: Pīta2 ￼ (adjective) [Epic Skt. pīta, etymology unclear] yellow, golden-coloured Vinaya I 217 (virecana); DN I 76 (nīla p. lohita odāta); III 268 (°kasiṇa); MN I 281 (pīta-nisita, belonging here or under pīta1?), cf. 385 (below); AN III 239; IV 263, 305, 349; V 61; Jāt VI 185 (nīla p. lohita odāta mañjeṭṭhaka), 449 (°alaṅkāra, °vasana °uttara, cf. 503); Dhammasaṅgani 203 (°kasiṇa), 246, 247 (nīla p. lohitaka, odāta); Vism 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" MN I 385.
:: Pītaka (adjective) [from pīta] yellow Vinaya IV 159; Theri 260; Jāt 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 MN I 36.
:: Pīti ￼ (feminine) [cf. Classical Skt. 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°. — DN I 37, 75; III 241, 265, 288; MN I 37; SN II 30; IV 236; AN III 26, 285f.; IV 411, 450; V 1f., 135, 311f., 333f.; Snp 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; Vism 145 (and sukha in contrasted relation), 212, 287 (in detail); Sumaṅgalavilāsinī I 53 (characterised by Ānanda); Dhp 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 Vism 132 and Sammohavinodanī 282). — Phrase pītiyā sarīraṁ pharati "to pervade or thrill the body with joy" (preterit phari), at Jāt I 33; V 494; Dhp 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 Vism 143, referred to at as 166. — pīti as nirāmisa (pure) and sāmisa (material) at MN III 85; SN IV 235.
-gamanīya pleasant or enjoyable to walk MN I 117; -pāmojja joy and gladness AN III 181. 307 (°pāmujja); Dhp 374; Dhp IV 110; Paramatthajotikā I 82; -pharaṇatā state of being pervaded with joy, joyous rapture, ecstasy DN III 277; Paṭisambhidāmagga I 48; Vibhaṅga 334; Nettipakaraṇa 89; -bhakkha feeding on joy (especially of the Ābhassara Devas) DN I 17; III 28, 84, 90; AN V 60; Dhp 200; AN I 110; Dhp III 258; Saddhammopāyana 255; -mana joyful-hearted, exhilarated, glad of heart or mind MN I 37; III 86; SN I 181; AN III 21; V 3; Snp 766; Mahāniddesa 3; Jāt III 411; Vibhaṅga 227; -rasa taste or emotion of joy Vimāna Vatthu 86; -sambojjhaṅga the joy-constituent of enlightenment MN III 86; DN 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. Vism 132 and Sammohavinodanī 282); -sahagata followed or accompanied by joy, bringing joy Dhammasaṅgani 1578 (dhammā, various things or states); Vism 86 (samādhi); -sukha zest and happiness, intrinsic joy (cf. Compendium 56, 243) SN I 203; DN III 131, 222; Dhammasaṅgani 160; Vism 158; Therīgāthā Commentary 160. According to as 166 "rapture and bliss," cf. Expositor 222; -somanassa joy and satisfaction Jāt V 371; Snp 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) AN III 26; IV 300, 441.
:: Pītin (adjective) [from pīta1) drinking, only at Dhp 79 in compound dhamma° drinking in the truth, explained as dhammapāyako, dhammaṁ pivanto at Dhp II 126.
:: Pīṭha ￼ (neuter) [cf. Epic Skt. 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; AN 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 Jāt IV 378; Vimāna Vatthu 291; bhadda° state-chair, throne Jāt 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) Jāt I 76, 418; V 426 (khujja + p.) VI 4, 10; Miln 205, 245, 276; Vism 596 (and jaccandha, in simile); Dhp 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); Jāt 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. Skt. 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 Snp 392, 812 (vuccati paduma-pattaṁ Mahāniddesa 135); Dhp 336; Iti 84. 2. the skin of a drum (from its resemblance to the lotus-leaf) SN II 267; Miln 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 Snp 625; Dhp 401 (= paduma-patta Dhp IV 166); Miln 250; -madhu the honey sap of Costus speciosus (a lotus) Jāt 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 Jāt I 88; VI 586; Paramatthajotikā I 164; Dhp III 163; -sātaka a species of crane, Ardea Siberica Jāt VI 539 (koṭṭha + p.); Paramatthajotikā II 359. cf. proper name Pokkharasāti Snp 594; Snp page 115; Paramatthajotikā II 372.
:: Pokkharaṇī (feminine) [from puṣkara lotus; Vedic puṣkariṇī, BHS 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 DB II 210) Vinaya I 140, 268; II 123; DN II 178f.; SN I 123, 204; II 106; V 460; AN I 35, 145; III 187, 238; Jāt 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 SN I 233; locative Vinaya II 123. pokkharaṇiyāyaṁ locative AN 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. Skt. pauṣkara), thus "lotus-ness," or founded on Vedic puṣpa blossom? The BHS 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 DN I 114; Vinaya I 268; SN I 95; II 279; AN I 38, 86; II 203; III 90; Sumaṅgalavilāsinī I 282; Paramatthajotikā I 179; Vimāna Vatthu 14; Peta Vatthu Commentary 46. The BHS 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 MN I 48, 299, 464, 532; SN III 26; IV 186; DN III 57; AN II 11f., 172; III 84, 86; V 88; Nettipakaraṇa 72; Vism 506; Sammohavinodanī 110.
:: Ponti (vv.ll. poṭhi, sonti) Theri 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; Jāt IV 69; Miln 15; Paramatthajotikā II 272. As dantapoṇaka at Dāṭhāvaṁsa I 57. — kūṭa-poṇa at Vism 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 = AN 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 MN I 493; SN V 38f.; AN III 443; cf. Vimāna Vatthu 8442 (nekkhamma°-nibbāna-ninna Vimāna Vatthu 348); taṁ° Paṭisambhidāmagga II 197; ṭhāne Peta Vatthu Commentary 190; viveka° AN IV 224, 233; V 175; samādhi° Miln 38; kiṁ° MN 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 SN 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 SN V 453, 454; Cullaniddesa §631 (in definition of sadā); Sumaṅgalavilāsinī I 188; Vimāna Vatthu 351. The explanation is problematic.
:: Porāṇa (adjective) [= purāṇa, cf. Epic Skt. paurāṇa] old, ancient, former DN I 71, 238; SN II 267; Snp 313; Dhp 227 (cf. Dhp III 328); Jāt II 15 (°kāle in the past); Sammohavinodanī 1 (°aṭṭhakathā), 523 (the same); Paramatthajotikā I 247 (°pāṭha); Paramatthajotikā II 131 (the same); Dhp I 17; Peta Vatthu Commentary 1 (°aṭṭhakathā), 63. — Porāṇā (plural) the ancients, ancient authorities or writers Vism 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) Jāt III 16 (°paṇḍitā); Peta Vatthu Commentary 93 (the same), 99 (the same); Dhp I 346 (kula-santaka). 2. old, worn, much used (cf. purāṇa 2) Jāt IV 471 (magga).
:: Porin (adjective) [from pora = Epic Skt. 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 DN I 4, 114; SN I 189; II 280 = AN II 51; AN III 114; Puggalapaññatti 57; Dhammasaṅgani 1344; Sumaṅgalavilāsinī I 75, 282; as 397. cf. BHS paurī vācā Mahāvastu III 322.
:: Porisa1 (adjective/noun) [abstract from purisa, for *pauruṣa or *puruṣya)] 1. (adjective) human, fit for a man Snp 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; AN I 145, 206; II 78; III 45, 76, 260; Dhp IV 1; dāsa° a servant Snp 769 (three kinds mentioned at Mahāniddesa 11, viz. bhaṭakā kammakarā upajīvino); rāja° king's service, servant of the king DN I 135; AN IV 286, 322; sata° a hundred servants Vism 121. For purisa in uttama° (= Mahāpurisa) Dhp 97 (cf. Dhp 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 MN 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 MN 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 Jāt V 34f., 471f., 486, 488f., 499, 510.
:: Porisādaka = porisāda Jāt V 489. cf. pursādaka Jāt V 91.
:: Porisiya (adjective) [from purisa, cf. porisa and poroseyya] 1. of human nature, human Jāt IV 213. 2. Of the height of man Vinaya II 138.
:: Porohacca (neuter) [from purohita] the character or office of a family priest DN II 243. As porohicca at Snp 618 (= purohita-kamma Paramatthajotikā II 466). cf. Trenckner, "Notes" 75.
:: Porohita = purohita; Dhp I 174 (varia lectio pur°).
:: Poroseyya = porisiya (cf. porisa1 1) fit for man, human MN I 366. The word is somewhat doubtful, but in all likelihood it is a derivation from pura (cf. porin; Skt. 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" (MN 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; SN I 13, 205 = Jāt III 309; AN IV 266; Snp 110, 662; Dhp 104, 125 (cf. Dhp III 34); Jāt V 306; VI 246, 361. — poso at Jāt III 331 is genitive singular of puṁs = Skt. puṁsaḥ.
:: Posa2 (adjective) [= *poṣya, gerund of poseti, puṣ] to be fed or nourished, only in dup° difficult to nourish SN I 61.
:: Posaka (adjective) [from posa2] nourishing, feeding AN I 62, 132 = Iti 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. BHS poṣadha Divyāvadāna 116, 121, and Prākrit posaha (posahiya = posathika) Pischel, Prākrit Grammar §141] Jāt IV 329; VI 119.
:: Posathika = uposathika Jāt 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; Jāt III 134, 432; -°iya Dhp III 35; Jāt III 35; Jāt III 429 (and °iyaka). 2. (neuter) fee for bringing somebody up, allowance, money for food, sustenance Jāt II 289; Dhp IV 40; Vimāna Vatthu 158 (°mūla). -°iya Jāt I 191.
:: Poseti [puṣ] to nourish, support, look after, bring up, take care of, feed, keep Vinaya I 269; SN I 181; AN I 117; Jāt I 134; III 467; Cullaniddesa §36; Vism 305; Vimāna Vatthu 138, 299, — past participle posita. — causative posāpeti.
:: Posin (—°) (adjective) [from poseti] thriving (on), nourished by Vinaya I 6; DN I 75; SN I 138; Snp 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 Skt. pota, see putta for etymology] the young of an animal Jāt II 406 (°sūkara); Cariyāpiṭaka I 10, 2 (udda°); Paramatthajotikā II 125 (sīha°).
:: Pota2 [Epic Skt. 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; Vism 252.
:: Potaka (—°) [from pota1] 1. the young of an animal MN I 104 (kukkuṭa°); Jāt I 202 (supaṇṇa°), 218 (hatthi°); II 288 (assa° colt); III 174 (sakuṇa°); Peta Vatthu Commentary 152 (gaja°). — feminine potikā Jāt I 207 (haṁsa°); IV 188 (mūsika°). 2. A small branch, offshoot, twig; in twig; in amba° young mango sprout Dhp III 206f.; araṇi° small firewood Miln 53.
:: Pothetvā at Jāt 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; SN IV 330; AN V 216; (2) with reference to iddhi Vinaya II 183; Jāt I 360; Vism 97. cf. Vinaya Texts III 230. The BHS forms are either pārthag-janika Lalitavistara 540, or prāthug-janika Mahāvastu III 331.
:: Pottha1 [?] poor, indigent, miserable Jāt II 432 (= potthaka pilotikāya nivatthatā pottho commentary; varia lectio poṭha). See also °ponti, with which ultimately identical.
:: Pottha2 [later Skt. pusta, etymology uncertain; loan-word?] modelling, only in compound °kamma plasterng (i.e. using a mixture of earth, lime, cowdung and water as mortar) Jāt VI 459; carving as 334; and °kara a modeller in clay Jāt I 71. cf. potthaka1.
:: Potthaka1 ￼ [cf. Classical Skt. pustaka] 1. a book Jāt 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 Jāt 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); AN I 246f.; Jāt 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 Jāt VI 86 (maṁsa-koṭṭhana°), 111 (the same).
:: Poṭa [from sphuṭ] a bubble Jāt 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) Skt. poṭagala a kind of reed; the variant is poṭagala] a kind of grass, Saccharum spontaneum Thera 27 = 233; Jāt VI 508 (= p°-tiṇaṁ nāma commentary).
:: Poṭha [from puth, cf. poṭhana and poṭheti] is aṅguli° snapping of one's fingers (as sign of applause) Jāt V 67. cf. poṭhana and phoṭeti.
:: Poṭhana and Pothana (neuter) [from poṭheti] 1. striking, beating Jāt II 169 (tajjana°); V 72 (udaka°); VI 41 (kappāsa°dhanuka). At all Jāt passages th. 2. (-th-) snapping one's fingers Jāt I 394 (aṅguli°, + celukkhepa); Therīgāthā Commentary 76 (aṅguli°, for accharā-saṅghāta Theri 67). cf. nippothana.
:: Poṭheti and Potheti [from puth = sphuṭ] 1. to beat, strike Snp 682 (bhujāni = appoṭheti Paramatthajotikā II 485); Jāt I 188, 483 (th); II 394; VI 548 (= ākoṭeti); Dhp 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 DN II 96; or of pleasure Jāt III 285 (aṅguliyo poṭhesi), — past participle poṭhita. — causative II poṭhāpeti (poth°) to cause to be beaten or flogged Miln 221; Dhp I 399. — cf. pappoṭheti.
:: Poṭhita and Pothita [past participle of poṭheti] beaten, struck Miln 240 (of cloth, see Kern, Toevoegselen sub voce poṭheti); Jāt 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); Dhp 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 MN I 57; III 90; SN I 150; II 157; AN I 34; Jāt II 18; Miln 382; Peta Vatthu Commentary 80. — In detail discussed (as one of the thirty-two ākāras) at Vism 261, 360; Paramatthajotikā I 62; Sammohavinodanī 244. — Often in combination pubba-lohita matter and blood, e.g. Snp page 125; Snp 671; Jāt V 71; Dhp 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 Dhp III 117.
:: Pubba2 ￼ (adjective) [Vedic pūrva, to Indo-Germanic °per, see pari and cf. Gothic fram = from; Greek πρόμος first, Gothic fruma = as formo first, Avesta pourvō, also Skt. 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 Snp 849 is poetical for pubbantam. 1. (—°) having been before Jāt III 200; na diṭṭha° not seen before Mahāniddesa 445; māta-bhūta° formerly (been) his mother Peta Vatthu Commentary 79; vuttha° (gāma) formerly inhabited Dhp I 15; as adverb bhūtapubbaṁ before any beings (existed) Vinaya I 342; Dhp 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 MN III 65; Puggalapaññatti 13 (= apure apacchā, ekappahāren'eva ti attho Puggalapaññatti 186). 3. (cases adverbially) instrumental pubbena in °āpara gradual MN 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 SN IV 307; Snp 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 SN 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 SN IV 117 as nominative plural "ancestors" (cf. Greek οἱ πρότεροι) as locative adverb at SN I 22.
-aṅgin in feminine °aṅgī (cāru°) at Jāt 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; Jāt II 185; Miln 106; Sumaṅgalavilāsinī I 78, 270; Dhp IV 81 etc. (see aparaṇṇa). See also bīja-bīja; -aṇha the former part of the day, forenoon, morning (as contrasted with majjhaṇha and sāyaṇha) DN I 109, 226; AN I 294; III 344; SN I 76 (°samayaṁ); Paramatthajotikā II 139 (the same); Dhp III 98; Peta Vatthu Commentary 61, 216. The spelling pubbanha MN I 528 (cf. Trenckner, "Notes" 80); -anta (1) the East Jāt I 98 (°ato aparantaṁ aparantato pubbantaṁ gacchati from E. to W. from W. to E.); V 471. (2) the Past (opposite aparanta the future) DN I 12f.; SN II 26; Mahāniddesa 212; Dhammasaṅgani 1004. pubbam antaṁ for pubbantaṁ is poetical at Snp 849. —°ānudiṭṭhi theory concerning the past or the beginning of things DN I 13(cf. Sumaṅgalavilāsinī I 103); MN II 233; SN III 45; Dhammasaṅgani 1320; -aḷha(ka) (āḷhaka) at Theri 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 AN I 132; II 70; Iti 110; Vism 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) AN III 201 (°kusala); Dhp 352; Nettipakaraṇa 3 (°ānusandhi); cf. BHS 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 Thera 413. cf. pubbaratt-āparattaṁ Dhp 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 AN III 344; Snp page 139 (cf. Paramatthajotikā II 502); -āsava former intoxication Snp 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 DN I 60; III 191; AN III 37; IV 265f.; Sumaṅgalavilāsinī I 168. — abstract °uṭṭhāyitā Jāt 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 Jāt 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 AN 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 AN III 345.
-(ṇ)gama (1) going before, preceding AN III 108 (okka mane p.); MN III 71f. (2) "allowing to go before"; controlled or directed by, giving precedence Dhp 2 (mano° dhammā = tena paṭhama-gāminā hutvā samannāgatā Dhp I 35); Cullaniddesa §318; Puggalapaññatti 15 (paññā° ariyamagga = paññaṁ pure-cārikaṁ katvā Puggalapaññatti 194); Saddhammopāyana 547 (paññā°). cf. BHS 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) SN I 224; -devatā an ancient deity AN II 70; Iti 110 (varia lectio °deva); -nimitta "previous sign," a foregoing sign, prognostic, portent forecast Iti 76 (the five signs of decay of a god); Jāt I 11 (the thirty-two signs at the conception of a Buddha, given in detail on page 51), 48; Miln 298 (of prophetic dreams, cf. Compendium p. 48); Sammohavinodanī 407 (in dreams); Dhp 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 DN I 93, 94; -peta a deceased spirit, a ghost (= peta) DN I 8 (°kathā, cf. Sumaṅgalavilāsinī I 90 and DB I 14). pubbe pete is poetical at Peta Vatthu I 41 for pubbapete. cf. BHS 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) DN 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) Jāt V 476; VI 480; Miln 2 (pubbayogo ti tesaṁ ￼ pubba-kammaṁ). Kern, Toevoegselen sub voce remarks that it is frequent in BHS 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 AN III 70; Dhp IV 129; -vāsana an impression remaining in the mind from former actions Snp 1009; Therīgāthā Commentary 31 (Apadāna verse 8); -videha Eastern Videha Paramatthajotikā I 123, 176; Paramatthajotikā II 443; -sadisa an old (former) friend Dhp I 57
:: Pubbaka (adjective) [from pubba2] 1. former, ancient, living in former times DN I 104 (isayo), 238 (the same); Snp 284 (the same); SN II 105; IV 307 (ācariya-pācariyā); Thera 947. 2. (—°; cf. pubba2 1) having formerly been, previous Jāt I 182 (suvaṇṇakāra° bhikkhu), cf. BHS °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 MN I 161 and AN III 345 ≈ 402 in meaning "drying again"; at both a passages the vv.ll. (glosses) are "sukkhāpayamāno" and "pubba-sadisāni kurumāno"; to the MN 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 SN 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 MN II 217 = AN I 173 (°hetu); Jāt V 228 (°vādin fatalist); Nettipakaraṇa 29 (°puññata); °nivāsa [cf. BHS pūrve-nivāsasaṁprayuktaṁ Mahāvastu III 224, otherwise as pūrvanivāsa Divyāvadāna 619] abode in a former life, one's former state of existence DN II 1, 2; III 31f., 50f., 108 sq, 230, 281; MN I 278; II 21; III 12; SN I 167; AN I 164f.; Iti 100; Snp 647; Dhp 423; Puggalapaññatti 61; Vism 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. AN I 164f., and Compendium 64) DN III 110, 220; MN I 35, 182, 248, 278, 496; Dhammasaṅgani 1367; Nettipakaraṇa 28, 103; Vism 433; Sammohavinodanī 373f., 401, 422; Tikapaṭṭhāna 321. — See also under nivāsa and cf. Vism ch. xiii, pages 410f.
:: Puccaṇḍatā (feminine) [pūti + aṇḍa + tā, via *pūtyaṇḍatā] state of a rotten egg MN 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 Snp 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 SN I 207, 214; Vinaya II 207; Snp 995; Mahāniddesa 341 etc. — Present 1st singular pucchāmi Snp 83, 241, 682, 1043, 1049; Cullaniddesa §447: Peta Vatthu II 112. — 1st plural pucchāma Snp 1052; imperative puccha Snp 460; Sumaṅgalavilāsinī I 155; pucchatha DN II 154; pucchassu Snp 189, 993; potential puccheyyāmi DN I 51; puccheyya AN I 199; Peta Vatthu Commentary 6; present participle pucchanto Snp 1126; preterit 1st singular apucchissaṁ Snp 1116, pucchisaṁ Vimāna Vatthu 3011, apucchiṁ Vimāna Vatthu 127; 2nd singular apucchasi Snp 1050; 3rd singular apucchi Snp 1037, apucchasi Cullaniddesa §447; pucchi Snp 981, 1031; Peta Vatthu Commentary 6, 39, 68; apucchatha Snp 1017; 1st. plural apucchimha Snp 1052. 3rd plural pucchiṁsu Jāt I 221; pucchisuṁ Mahāvaṁsa 10, 2. Future pucchissāmi Jāt VI 364. infinitive pucchituṁ Vinaya I 93; Snp 510; puṭṭhuṁ Snp 1096, 1110; pucchitāye Jāt V 137. imperative pucchavho Snp 1030; passive pucchiyati Dhp 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 as with Vinaya II 208, 210 (pāniyena); III 161 (odanena, sūpena etc.); DN II 240. — See also anu°, abhi°, sam°.
:: Pucchā (feminine) [cf. Classical Skt. pṛcchā = Old High German forsca question] a question Snp 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 Miln 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 Snp 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 MN I 472; SN III 6f.; Snp page 140.
:: Pucimanda [from picumanda] the Neem tree, Azadirachta Indica Jāt 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 Skt. pudgala, etymology connected with puṁs, although the fantastic explanation of native commentators refers it to puṁ "a hell" and gal; so at Vism 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). DN I 176; MN III 58; SN I 93f.; III 25; AN I 8, 197; II 126f.; Snp 544, 685; Dhp 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 DN I 213; SN II 121; V 265; Vism 409. — purisa-puggala individual man, being, person SN II 206; IV 307; AN I 173 = MN II 217. Characterised as an individual in various ways, e.g. As agga° Saddhammopāyana 92, 558; abhabba° Jāt I 106; ariya° Vinaya V 117; asura-parivāra° AN II 91; kodhagaru° AN II 46; gūtha°, puppha° madhubhāṇī° AN I 128; dakkhiṇeyya° Vimāna Vatthu 5; diṭṭhi-sampanna° AN I 26f.; III 439f.; IV 136; nibbiriya kusīta° Jāt IV 131; pāsāṇalekhūpama° etc. AN I 283; valāhakūpama AN II 102f.; saddha, asaddha Paṭisambhidāmagga I 121; II 33; sivāthik'-upama AN III 268; suppameyya etc. AN I 266f. [a]sevitabba AN IV 365; V 102, 247, 281; hīna majjhima paṇīta SN II 154. — Groups of characters: (2) AN I 76, 87; (3) gilānūpama etc. AN I 121f.; avuṭṭhika-sama padesa-vassin, sabbatthābhivassin Iti 64f.; satthar, sāvaka, sekha Iti 78; sekha asekha n'eva-sekha-nāsekha DN III 218; (4) DN III 232, 233; SN I 93; Jāt IV 131; (5) Nettipakaraṇa 191; (6) rāga-carita, dosa°, moha°, saddhā°, Buddha°, vitakka° Vism 102; (7) ubhato-bhāga-vimutta, paññā-vimutta etc. DN III 105; (8) AN III 212; SN V 343 (19) Nettipakaraṇa 190; (26) Nettipakaraṇa 189, 190. — See also paṭipuggala. 2. (in general) being, creature Miln 310 (including petas and animals).
-ññū knowing individuals DN III 252, 283; -paññatti descriptions of persons, classification of individuals DN III 105 (cf. DB III 101); also name of one of the canonical books of the Abhidhamma-piṭaka; -vemattatā difference between individuals SN II 21; V 200; Snp page 102 (= °nānatta Paramatthajotikā II 436).
:: Puggalika (adjective) [from puggala] belonging to a single person, individual, separate Vinaya I 250; II 270. The BHS 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. Skt. pūjya] to be honoured MN III 38f., 77f.; AN III 78 (varia lectio); Nettipakaraṇa 52, 56 (= pūjaniya commentary). cf. pujjatara MN I 13; and see pūja.
:: Pukkusa [non-Aryan; cf. Epic Skt. 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 AN I 162 = III 214; Jāt III 194 (explained by commentary chava-chaḍḍaka-caṇḍālā ca puppha-chaḍḍaka-pukkusā ca); IV 303; Peta Vatthu II 612; Miln 5. Further as pukkusakula as the last one of the despised clans (caṇḍālakula, nesāda°, veṇa°, rathakāra° ￼, p.°) at MN III 169; SN I 94; AN II 85; Vinaya IV 6; Puggalapaññatti 51. With nesāda at Peta Vatthu Commentary 176. — cf. MN III 169.
:: Pulaka [cf. Skt. pulāka, Abhidh-r-m 5, 43; not Skt. pulaka, as Kern, Toevoegselen sub voce for which see also Walde, Latin Wörterbuch sub voce pilus] shrivelled grain Miln 232 (sukka-yava° of dried barley); Dhp 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 Jāt 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 Skt. pulina, also Abhidh-r-m 3, 48] 1. A sandy bank or mound in the middle of a river Jāt II 366 (vālika°); III 389 (the same); V 414; Miln 297 (ḷ); Dāṭhāvaṁsa IV 29; Vism 263 (nadī°); Vimāna Vatthu 40 (paṇḍara°). [BD]: sandbar 2. A grain of sand Miln 180 (l).
:: Pulla *Pulla [a contracted form of purisa (q.v.)] man, only in compound pulliṅga (= purisa-liṅga) membrum virile, male sexual organ, penis Jāt 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 Skt. pulaka erection of the hairs of the body, also given by lexicographers (Hemachandra 1202) in meaning "vermin"] a worm, maggot MN III 168; Snp 672; Jāt III 177; VI 73; Miln 331, 357; Vism 179 (= kimi) Dhp III 106, 411. See puḷavaka.
:: Puḷavaka (varia lectio puḷuvaka) = puḷava Dhp 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" SN V 131; Dhammasaṅgani 264; Vism 110, 179 (puḷu°), 194 (the same.; as asubha-lakkhaṇa); Dhp IV 47. See also asubha.
:: Puman and Pumā [see puṁs] a male, a man, nom singular pumo DN II 273; Cariyāpiṭaka II 6, 2; instrumental pumunā Jāt VI 550. nominative plural pumā DN III 85 (itthi-pumā men and women; varia lectio K. °purisā); Jāt III 459; accusative singular pumaṁ Jāt V 154 (gata, cf. purisantara-gata). — On declention cf. Müller Pāḷi Gramar page 79; Greiger, Pāḷi Grmmar § 93.5.
:: Pumati [onomatopoetic °pu to blow, cf. Greek ϕῠσα blowing, bubble, ϕυσάω blow, Latin pustula = pustule, Skt. pupphusa = Pāḷi papphasa lung, phutkaroti blow, etc., see Uhlenbeck Ai. Wörterbuch sub voce pupphusa] to blow, preterit pumi Jāt I 171; gerund pumitvā Jāt I 172. See JPTS 1889, 207 (?).
:: Puṁ as a term for Hell (Niraya): see Buddhaghosa's etymology of puggala Vism 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 DN 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 (Jāt 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 Snp 339; punar āgato Jāt I 403 (= puna āgato Jāt 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 Miln 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 Dhp 338; Peta Vatthu II 87; II 116. We have m in puna-m-upāgamuṁ Snp 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 Snp 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 SN I 174; Thera 531, 532; Snp 728, 1051; Dhp 117, 118, 325, 337; Jāt V 208; Paramatthajotikā II 107; Peta Vatthu Commentary 45, 47; punappuna at Dhp II 75; as puna-d-eva at DN I 60, 142; Peta Vatthu II 113 (varia lectio); Vism 163; Dhp II 76; puna-m-eva Peta Vatthu II 113; puna pi once more Jāt I 279; Peta Vatthu Commentary 67, 74; puna-p-pi Jāt 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. Miln 201, 388, 418 etc.) is to be corrected to puna c'aparaṁ, cf. punāpara Snp 1004; Cariyāpiṭaka III 6, 1.
-āga mana coming again, return SN I 22 (a°); -āvāsa rebirth SN I 200; -divase on the following day Jāt I 278; Peta Vatthu Commentary 19, 38; -nivattati to turn back again SN I 177; -bbhava renewed existence, new birth DN II 15; SN I 133; Iti 62; SN IV 201 (āyati°); Snp 162, 273, 502, 514, 733; Cullaniddesa sub voce; Nettipakaraṇa 28, 79f.; Peta Vatthu Commentary 63, 200; cf. ponobhavika; a° no more rebirth SN I 174, 208; Cullaniddesa §64; -ābhinibbatti birth in a new existence MN I 294; SN II 65; AN I 223; Vinaya III 3; Peta Vatthu Commentary 35; -vacana repetition Paramatthajotikā II 487; -vāre (locative) another time Jāt 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 Jāt 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 Iti 1f. and Mahāniddesa 202 = Cullaniddesa §337 (kilese na p. na pacceti etc.); perhaps also at Thera 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 Jāt I 9 (°puppha); VI 530; Paramatthajotikā I 50 (aggacchinna°-phala), 53 (the same).
:: Puṇḍarīka (neuter) [non-Aryan (?). cf. Vedic puṇḍarīka] the white lotus DN I 75 = AN III 26 (in sequence uppala, padūma, p.); DN II 4 (Sikhī puṇḍarīkassa mūle abhisambuddho); MN III 93; SN I 138, 204 = Jāt III 309; AN I 145 (uppala paduma p.); II 86f. (samaṇa° adjective); Snp 547; Jāt 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 SN I 152; Snp page 126 (here inf. Uppalaka, Puṇḍ°, Paduma).
:: Puṇḍarīkinī (feminine) [adjective pundarīkin, of puṇḍarīka] a pool or pond of white lotuses DN I 75; MN III 93; SN I 138).
:: Puṇṇa [past participle of pṛ, Vedic pṛṇāti, passive pūryate, °pele to fill; cf. Skt. 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 DN I 47 = Snp page 139). nor —° (only Snp 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) Dhp I 147; Paramatthajotikā I 118 (varia lectio suvaṇṇa-ghaṭa); Sumaṅgalavilāsinī I 140 (°paṭimaṇḍita ghara); -canda the full moon Jāt I 149, 267; V 215; -patta a full bowl (as gift, °ṁ deti to give an ample gift) Jāt III 535; -baddha at Miln 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); Miln 191 (pisācā maṇibhaddā p.); -mā the full moon (night) DN I 47 (Komudiyā cātumāsiniyā puṇṇāya puṇṇamāyarattiyā, cf. Sumaṅgalavilāsinī I 140); Snp page 139 (similar); MN III 21; Jāt V 215 (dve p-māyo); Vism 292 (puṇṇa-m-uposatha = puṇṇamā-uposatha), 418 (Phagguṇa-puṇṇama-divase); Vimāna Vatthu 66 (āsāḷhi p.); Peta Vatthu Commentary 137 (the same); Sumaṅgalavilāsinī I 140; Dhp 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); Jāt V 215 (= puṇṇa candāyarattiyā commentary); -māsī (feminine; from °māsa) = mā Jāt I 86 (Phagguṇi p.); Vimāna Vatthu 314; cf. BHS 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 Skt. puṅgavain both meanings] a bull, literal "male-cow," AN I 162; II 75f.; Snp 690; Jāt III 81, 111; V 222, 242, 259, 433; Paramatthajotikā II 323. As —° in meaning "best, chief" Vism 78 (muni°); Therīgāthā Commentary 69 (Apadāna V. 5) (nara°).
:: Puṅkha [cf. Epic Skt. puṅkha, etymology puṁ (base of puṁs) + kha (of khan), thus "man-digging"?] the feathered part of an arrow Jāt 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; Thera 560 (pāda° napkin for the feet). See Vinaya Texts III 114.
:: Puñchati [cf. Skt. proñchati, but BHS poñcchate (varia lectio puñchati and pocchate) Divyāvadāna 491: upānahān mūlāc ca p.] to wipe off, clean Vinaya II 208 (upāhanā), 210; AN IV 376 (rajoharaṇaṁ suciṁ p., asuciṁ p. etc.); Jāt I 392 (akkhīni); Vism 63 (gabbha-malaṁ), 415 = Paramatthajotikā I 120 = Jāt I 47 (assūni hatthehi p.); Paramatthajotikā I 136 (paṁsukaṁ). The reading puñjati occurs at Jāt I 318 (akkhīni); V 182; VI 514, also as varia lectio at AN IV 376 (varia lectio also muñcati: cf. puñcikatā). — causative II puñchāpeti Vism 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 Skt. puñja] a heap, pile, mass, multitude Vinaya II 211; Jāt I 146 (sabba-rogānaṁ). As —° in the following compounds: aṭṭhi° Iti 17 (+ aṭṭhikaṅkala); kaṭṭha° AN III 408; IV 72; Jāt II 327; gūtha° Jāt II 211; tiṇa° AN III 408; palāla° DN I 71; MN III 3; AN I 241; II 210; maṁsa° DN I 52; vālika° Jāt VI 560; saṅkhāra° SN I 135.
-kata (and °kita) for puñjikata; cf. Skt. puñjīkṛta, with i for a in combination with kṛ and bhū heaped up, heaped together Vinaya II 208 (puñjakita); MN I 58, 89 (the same but the same passage MN III 92 puñjakajāta); AN III 324 (puñjakata; varia lectio puñjakita and puñjanika); Jāt II 408 (puñjakata, varia lectio pancalikata); VI 111 (the same, varia lectio puñca°).
:: Puñjaka = puñja MN III 92 (°jātāni aṭṭhikāni, where MN I 89 at the same passage reads puñjakitāni); Miln 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 (DN III 119; SN I 114; II 82; AN I 154; III 412; Saddhammopāyana 54, 75) or pāpa (Snp 520; Dhp 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): DN III 58, 120; MN I 404; II 191, 199; SN I 72; II 82; IV 190; V 53; AN I 151, 155f.; III 412; Snp 427f., 547, 569, 790; Dhp 18, 116f., 196, 220, 267, 331, 412; Mahāniddesa 90; Peta Vatthu 12; I 512; Puggalapaññatti 55; Vism 541 (puññānaṁ paccayo duvidhā); Dhp 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 SN II 229); as adjective (—°) mahā° SN I 191, opposite appa° MN 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 DN I 137; SN IV 331; AN V 177; Peta Vatthu I 119; or pasavati SN I 182, 213; AN 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 SN I 18, 20; pavaḍḍhati SN I 33; corehi duharaṁ SN I 36; puññānaṁ vipāko AN IV 89; āgamo SN III 209 IV 349; opadhikaṁ SN I 233; Iti 78; purāṇaṁ and navaṁ SN I 92; sayaṁ katāni puññāni SN I 37; puññassa dhārā SN I 100; V 400.
-atthika desirous of merit Snp 487 sq.
-assaya seat of merit Sumaṅgalavilāsinī I 67; -ānubhāva the majesty of merit Peta Vatthu Commentary 58; -ābhisaṅkhāra accumulation of merit DN III 217; SN II 82; Mahāniddesa 90, 206, 442; Vism 557f., 571; Sammohavinodanī 142f., 166, 184; -ābhisanda (+ kusalābhisanda) meritorious results AN 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 AN II 32; -kamma good works, righteousness, merit SN I 97, 143; Sumaṅgalavilāsinī I 10; Vimāna Vatthu 32; Peta Vatthu Commentary 54, 87; Saddhammopāyana 32; -kāma (adjective) desirous of doing good works SN V 462; -kiriyā a good or meritorious action SN I 87 (°kriyā), 101; Peta Vatthu Commentary 54; usually as °kiriya vatthu item of meritorious action (of which 3 are usually enumerated: see above) DN III 218; AN IV 241; Iti 51; Nettipakaraṇa 50, 128; -kkhandha mass of merit (only as mahā°) SN V 400; AN III 337; -k-khaya decay (or waning of the effect) of merit DN 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) DN III 5, 227; MN I 446; III 80; SN I 167, 220; V 343, 363, 382; AN I 244; II 34f., 56, 113; III 158, 248, 279f., 387; IV 10f., 292; Iti 88; Snp 486; Vimāna Vatthu 5031 (cf. Vimāna Vatthu 216); Peta Vatthu IV 133 (of a bhikkhu); Vism 220; Vimāna Vatthu 286; Peta Vatthu Commentary 1 (ariyasaṅgha), 5 (Moggallāna), 6 (Arahanto), 132, 140, 214 and passim. cf. BHS puṇyakṣetra Divyāvadāna 63, 395 (+ udāra); -paṭipadā the meritorious path, path of merit AN I 168; Nettipakaraṇa 96; -pasavana creation of merit Peta Vatthu Commentary 31; -pekkha looking for merit (i.e. reward), intent upon merit SN I 167; Snp 463f., 487f.; Dhp 108 (cf. Dhp II 234); -phala the fruit (or result) of meritorious action SN I 217; Puggalapaññatti 51; Dhp II 4; Peta Vatthu Commentary 8, 50, 52; -bala the power of merit Peta Vatthu Commentary 195; -bhāga taking part in meritorious action SN I 154; -bhāgiya having share in merit MN III 72f.; Nettipakaraṇa 48; -maya = puñña Jāt IV 232 (°iddhi); cf. BHS puṇyamaya Avadāna-śataka I 183.
:: Puññavant (adjective) [from puñña] possessing merit, meritorious, virtuous Paṭisambhidāmagga II 213; Vism 382; Dhp I 340; Peta Vatthu Commentary 75.
:: Puppha1 ￼ (neuter) [Vedic puṣpa according to Grassmann for *puṣka from puṣ (?) see poseti] a flower Vinaya II 123; SN I 204 = Jāt III 308; Snp 2, 5; Dhp 47f.; 377; Vism 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 Jāt IV 117; Paramatthajotikā I 26.
-gandha odour of flowers Dhp 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; Thera 620; Jāt V 449 (= vacca-ṭṭhāna-sodhaka commentary); Miln 331; Vism 194 (in simile). cf. JPTS 1884 89 and The Questions of King Milinda II 211.
-cchatta a parasol with flowers Dhp I 110.
-dāna offering of flowers Sammohavinodanī 336.
-dāma a wreath or garland of fls. Jāt I 397; Vimāna Vatthu 198.
-dhara bearing flowers Peta Vatthu II 124 (so read for Text °dada).
-pañjara a cage (ornamented) with flowers Jāt V 365.
-paṭa a cloth (embroidered) with flowers Jāt IV 283; Dhp II 45.
-palāsa a fl. heap Dhp I 75.
-bhāṇin "speaking flowers," i.e. speaking the truth Puggalapaññatti 29.
-mālā garland of fls. Paramatthajotikā II 78.
-muṭṭhi a handful of fl. Vism 432 (in simile).
-rasa (wine°) juice made of fls., flower-liquor Vinaya I 246; taste of fls. Dhammasaṅgani 629.
z a heap of fls. Dhp 53.
:: Puppha2 ￼ (neuter) [cf. Classical Skt. 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 Jāt V 331.
:: Pupphaka (neuter) [from puppha2 ￼] blood Jāt III 541 (varia lectio pubbaka; commentary = lohita); Miln 216 (tiṇa°-roga, a disease, Kern. "hay-fever"). Kern, Toevoegselen sub voce translates the Jāt passage with "vuil, uitwerpsel."
:: Pupphati [puṣp] to flower Jāt I 76 (preterit °iṁsu); Peta Vatthu Commentary 185 (= phalati), — past participle pupphita.
:: Pupphavatī (feminine) [from puppha2 ￼, but cf. Vedic puṣpavat flowering] a menstruous woman Miln 126.
:: Pupphin (adjective) [from puppha1 cf. Vedic puṣpin] bearing flowers; in nīlapupphī (feminine) name of a plant ("with blue flowers") Jāt VI 53.
:: Pupphita [past participle of pupphati] flowering, in blossom SN I 131 = Theri 230 (su°); Vimāna Vatthu 354; Jāt I 18; Miln 347; Therīgāthā Commentary 69 (Apadāna verse 12); Dhp 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; DN II 14 (mātu); SN 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; Vism 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 Skt. puraṁ neuter and purī feminine] 1. a town, fortress, city Vinaya I 8 = MN I 171 (Kāsinaṁ puraṁ); Jāt I 196, 215; Snp 976, 991, 1012 (°uttama), 1013; Jāt VI 276 (= nagara commentary); Mahāvaṁsa 14, 29. — ava pure below the fortress MN I 68. — devapura city of the Gods SN 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" Jāt V 296, and antepura. 3. the body [cf. Skt. pura body as given by Abhidh-r-m 2, 355, see op. cit. page 273] Thera 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 SN III 9f.; preterit 3rd plural purakkharuṁ Miln 22; gerund purakkhatvā MN I 28; Snp 969; Mahāniddesa 491; Jāt 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 DN I 50; MN I 85; SN I 192, 200; Snp 199, 421, 1015; Mahāniddesa 154; Dhp 343 (= parivārita Dhp IV 49); Jāt 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 SN I 141 (na pacchā na puratthaṁ = no after, no before). 2. east DN I 50 (°ābhimukha looking eastward.)
:: Puratthato (adverb) [from puratthaṁ, cf. BHS purastataḥ Mahāvastu II 198] in front, coram Snp 416 (sic, varia lectio purakkhato); Jāt 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 DN I 153; SN I 144; Jāt I 71 (°ābhimukha: Gotama facing East under the Bo tree).
:: Purā (indeclinable) [Vedic purā; to Indo-Germanic °per, cf. Gothic faūr = as for = English (be-)fore; also Latin prae = Greek παραί = Skt. pare] preposition with ablative "before" (only temporal) Vinaya IV 17 (purāruṇā = purā aruṇā before dawn); Snp 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. Skt. 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 Snp 312, 944 (= Mahāniddesa 428 atītaṁ, opposite nava = paccuppannaṁ); Dhp 156 (= pubbe katāni commentary); with reference to former births or previous existences: p. kammaṁ SN II 64 = Mahāniddesa 437 = Cullaniddesa §680 Q. 2; puññaṁ SN I 92. 2. old (of age), worn out, used (opposite nava recent) DN I 224 (bandhanaṁ, opposite navaṁ); Vinaya II 123 (udakaṁ p.°ṁ stale water); SN II 106 (magga); Snp 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; SN I 200; Udāna 5; Jāt I 210; °rājorodhā former lady of the harem Vinaya IV 261; °sālohita former blood-relation Snp page 91; Udāna 7; Dhp 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 SN I 176 (pure hoti to lead); Jāt II 153 (opposite pacchima) (b) temporal SN I 200; Snp 289, 311, 541, 645, 773 (= atītaṁ Mahāniddesa 33; opposite pacchā); Dhp 348 (opposite pacchato); Jāt 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 Dhp 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 Jāt I 176 (mettā-bhāvanaṁ); III 45 (the same), 180 (khantiñ ca mettañ ca); VI 127 (Indaṁ); Puggalapaññatti 194 (paññaṁ).
-java [cf. BHS purojava attendant Divyāvadāna 211, 214, 379; also Vedic puroyāva preceding] preceding, preceded by, controlled by (= pubbaṅgama) SN I 33 (sammā-diṭṭhi°); Snp 1107 (dhamma-takka°, cf. Cullaniddesa §318).
-jāta happening before, as logical category (°paccaya) "antecedence"; Vism 537 (elevenfold) = Tikapaṭṭhāna 17; frequent in Dukapaṭṭhāna and Tikapaṭṭhāna (as ārammaṇa° and vatthu°), cf. Sammohavinodanī 403 (°ārammaṇa and °vatthuka); -dvāra front door Jāt II 153; -bhatta the early meal, morning meal, breakfast [cf. BHS 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 = Skt. puraḥ] to honour etc. Snp 794 = 803; present participle purekkharāna Snp 844, 910.
:: Purekkhata = purakkhata Snp 849, 859, (a°); Mahāniddesa 73, 214.
:: Purekkhāra [for purakkhāra, puraḥ + kṛ, see pure] deference, devotion, honour; usually —° (adjective) devoted to, honouring DN I 115; Vinaya III 130; IV 2, 277; Mahāniddesa 73, 214; Dhp 73 (= parivāra Dhp II 77); Vimāna Vatthu 3414 (attha° = hitesin Vimāna Vatthu 152); Sammohavinodanī 466 (°mada); Vimāna Vatthu 72.
:: Purekkhāratā (feminine) [abstract from purekkhāra] deference to (—°) Dhp IV 181 (attha°).
:: Purima (adjective) [comparative-superlative formation from *pura, cf. Skt. purima] preceding, former, earlier, before (opposite pacchima) DN I 179; Snp 773, 791, 1011; Mahāniddesa 91; Jāt I 110; Paramatthajotikā II 149 (°dhura); Peta Vatthu Commentary 1, 26. In sequence p. majjhima pacchima; past, present, future (or first, second, last) DN I 239f.; Sumaṅgalavilāsinī I 45f. and passim. — purimatara = purima Jāt 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) DN II 260; SN 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 AN III 209; IV 197; Jāt 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 DN I 61 (p. kassaka "free man"); II 13; SN I 225; AN I 28, 126; II 115; III 156; Snp 102, 112, 316, 740, 806 and passim; Dhp 117, 152, 248; Mahāniddesa 124; Peta Vatthu Commentary 3, 4, 165, 187; Vimāna Vatthu 13 (majjhima°, paṭhama°, as technical term in grammar?). uttama° SN II 278; III 61, 166; IV 380; Iti 97; mahā° SN V 158; AN 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 Jāt V 215. — purisa as "a man, someone, somebody" as character or hero in various similes, e.g. aṅgārakāsuyaṁ khipanaka° Vism 489; asucimhi patita Vism 465; āgantuka° Sammohavinodanī 23; dubbala Vism 533; papāte patanto Sammohavinodanī 23 (cannot be a help to others; similarly with patita at Sammohavinodanī 170 = Vism 559); bhikkhu-saṅghaṁ disvā Vism 333; maṇḍapa-lagga Vism 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 Vism 244; a man breathing when exhausted Vism 274. Frequently elsewhere. 2. An attendant, servant, waiter Vinaya II 297; DN I 60 (dāsa + p.), 72 (the same); Jāt I 385 (dāsa°); VI 462. cf. porisa, posa.
-atthika one who seeks a servant Vinaya II 297; -anta = purisādhama Snp 664 (anta = Skt. 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 DN I 166 (cf. DB I 228); MN I 77; AN 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, Jāt V 154; -allu (and ālu) name of certain monstrous beings, living in the wilderness Jāt 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 SN III 91; AN V 325f., Snp 544; Dhp 193; as -ājāneyya at Dhp I 310; -ājāniya at AN I 290; II 115; IV 397f.; V 324; -āda a bad man ("man-eater") a wild man, cannibal Jāt V 25 (cf. puruṣāda Jātakamala 3141); °ādaka Jāt V 30; -ādhama a wicked man Dhp 78; Jāt V 268; -indriya male faculty, masculinity SN V 204; AN IV 57; Dhammasaṅgani 634, 715, 839, 972; Vism 447, 492; -uttama "the highest of men," an excellent man AN V 16, 325f.; Snp 544; Dhp 78; Dhp II 188; -usabha (purisusabha) "a bull of a man," a very strong man Vinaya III 39; -kathā talk about men DN I 8; -kāra manliness DN I 53 (cf. Sumaṅgalavilāsinī I 161); Miln 96; -thāma manly strength DN I 53; SN II 28; AN II 118; IV 190; -dammasārathi guide of men who have to be restrained, epithet of the Buddha [cf. BHS puruṣa-damyasārathi Divyāvadāna 54 and passim] SN II 69; AN I 168, 207; II 56, 112, 147; Snp page 103 (= vicitrehi vinayanūpāyehi purisadamme sāretī ti Paramatthajotikā II 443); Iti 79; Puggalapaññatti 57; Vism 207; Therīgāthā Commentary 178; -dosā (plural) faults or defects in a man; eight are discussed in detail at AN IV 190f.; Paṭisambhidāmagga I 130; eighteen at Jāt VI 542, 548; -dhorayha a human beast of burden SN I 29; -parakkama manly energy DN I 53; SN II 28; -puggala a man, a human character DN III 5, 227 (eight); SN I 220 (8); II 69, 82, 206; IV 272f. = Iti 88 (8) (explained at Vism 219); AN 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 Jāt III 124; Dhammasaṅgani 634, 415, 839; Peta Vatthu Commentary 63; -bhūmi man's stage, as "eight stages of a prophet's existence" (DB I 72) at DN I 54, in detail at Sumaṅgalavilāsinī I 162, 163; -medha man-sacrifice, human sacrifice SN I 76; AN II 42; IV 151; Iti 21; Snp 303; -yugāni (plural) (4) pairs of men SN IV 272f.; AN I 208; II 34, 56; III 36; IV 407; V 330; DN III 5, 227; Iti 88; in verse Vimāna Vatthu 4421; explained Vism 219 (see under yuga); -lakkhaṇa (lucky) marks on a man DN I 9; -liṅga (see also pulliṅga) a man's characteristic, membrum virile male sexual organ Vinaya III 35; Dhammasaṅgani 634, 715, 839; Tikapaṭṭhāna 50; Vism 184; -viriya manly vigour SN 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 Miln 352; Vism 462; as 111. 2. (adjective) having a man, feminine °ikā in eka° (a woman) having intercourse with only one man Jāt I 290.
:: Purisatta (neuter) [abstract from purisa] manhood, virility Dhammasaṅgani 634, 715, 839.
:: Purisattana (neuter) [= purisatta, cf. Trenckner, "Notes" 7037] manhood Miln 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 Jāt 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 DN I 138; Jāt I 210; V 127 (his wife as brāhmaṇī); Puggalapaññatti 56 (brāhmaṇa p.); Miln 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 AN I 188 is to be read as phussaka (see phussa3) cuckoo.
:: Pussaratha at Jāt VI 39 read phussa° (q.v.).
:: Puthavī and Puthuvī (feminine) [doublets of paṭhavī] the earth; as puthavi at SN I 186; Jāt 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) Jāt IV 232; °maṇḍala the round of the earth Snp 990. — as puthuvī at AN 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, Skt. 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, as flet ground, English flat] 1. (= pṛthak) separated, individual, adverb separated, individual, adverb separately, each (also given as puthag eva Kaccāyana 29) SN I 75 (puthu attā individual self); Thera 86; Jāt IV 346 (= visuṁ visuṁ commentary); Miln 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 DN I 185 (puthu saññaggā; opposite ekaṁ); SN I 181 (puthū), 207 (the same); Snp 769 (puthū kāme = bahū Mahāniddesa 11); 1043, 1044 (puthū = bahukā Cullaniddesa §449 b); Theri 344 (puthu = puthu sattā Therīgāthā Commentary 241); Jāt VI 205 (puthū). neuter adverb puthu and puthuṁ greatly, much, in many ways Snp 580 (= aneka-ppakāraṁ Paramatthajotikā II 460); Vimāna Vatthu 624 (= mahantaṁ Vimāna Vatthu 258).
-gumba experienced in many crafts Jāt VI 448 (= aneka-sippaññu commentary); -jja (puthu 1, but see remarks on puthujjana) common, ordinary Snp 897, 911 (= puthujjanehi janita Mahāniddesa 308); -titthakara a common sectarian DN I 116 (thus to puthu 1, but Sumaṅgalavilāsinī I 287 = bahū t.) -ddisā (puthu 1) each separate quarter "all the diverse quarters" SN I 234; -pañña (adjective) of wide wisdom (p. 2) AN I 130; II 67 (varia lectio hāsa°); -paññatā wide wisdom AN 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 SN II 107; but cf. BHS pṛṭhag bhavati to be peculiar to Divyāvadāna 58, 100; -mati wide understanding SN I 236; -loma "flat fin," N of a fish "the finny carp" (Mrs. Rhys Davids) Vimāna Vatthu 4411 (= dibba-maccha Vimāna Vatthu 191); Theri 508 (= so-called fish Therīgāthā Commentary 292); Jāt IV 466; -vacana "speaking in many (bad) ways," or "people of various speech" (so explained Mahāniddesa 397) Snp 932 (probably better "speaking ordinary talk" = puthu 1); -sattā (plural) = puthujjanā, common people, the masses SN 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 BHS 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 MN I 1, 7, 135, 239, 323; III 64, 227; SN I 148; II 94f. (assutavā), 151 (the same); III 46, 108, 162; IV 157, 196, 201 (assutavā), 206f.; V 362 (as opposed to sotāpanna); AN I 27, 147 (maraṇa-dhammin), 178, 267; II 129, 163; III 54; IV 68, 97, 157, 372; Snp 351, 455, 706, 816, 859; Dhp 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.); Vism 311 (= anariya); Sammohavinodanī 133 (avijjābhikhūta, bhava-taṇhābhibhūta), 186 (ummattaka, opposed to upabrūhita-ñāṇa-purisa, exemplifying upādāna and kamma); Dhp I 5 (opposite ariyasāvaka), 445; Saddhammopāyana 363.
-kalyāṇaka (cf. BHS 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 MN I 454.
:: Puthujjanatā (feminine) [abstract from puthujjana] commonplace character SN I 187 = Thera 1217.
:: Puthujjanika (adjective) [from puthujjana] common, ordinary Jāt 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 Dhp I 98 (°agga as first gift of the field).
:: Puthula (adjective) [from puthu] broad, large, flat Jāt III 16 (°sīsa flat-headed); VI 171 (°antaraṁsa flat-chested); Miln 121 (of a river); Vimāna Vatthu 301 (°gambhīra). — ablative puthulato (as adverb) across Dhp I 396.
:: Puthuso (adverb) [ablative of puthu] broadly, i.e. diversely, at variance Snp 891, 892 (= puthu-diṭṭhi-gata Mahāniddesa 301).
:: Puthutta and Puthatta (neuter) [from puthu, cf. Skt. pṛthutva; not with Kern, Toevoegselen sub vo = Skt. pṛthaktva, speciality, peculiarity] being at variance, diversity SN II 77 (opposite ekatta; varia lectio puthatta). At AN 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 Skt. pota(ka) young animal and base pu° in pumaṁs, puṁs "man"] 1. a son SN I 210; Snp 35, 38, 60, 557, 858; Dhp 62, 84, 228, 345; Jāt IV 309; Vism 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; Jāt I 135. Good and bad sons in regard to lineage are represented at Jāt VI 380. — Metaphysical "sons of the Buddha" SN I 192 = Thera 1237 (sabbe Bhagavato puttā); Iti 101 (me tumhe puttā orasā mukhato jātā dhammajā), Jāt 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 Jāt 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 Jāt II 154; ayya° = ayya, i.e. gentleman, lord Jāt V 94; Peta Vatthu Commentary 66. See also rāja°. — Of a girl Theri 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 Jāt VI 530; -dāra child and wife (i.e. wife and children, family) DN III 66, 189, 192; SN I 92; AN II 67; Peta Vatthu IV 348 (sa° together with his family); Jāt 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) Jāt 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] SN II 98."). The metaphor is often alluded to in the kasiṇa-kammaṭṭhāna, and usually coupled with the akkha-bbhañjana (and vaṇapaticchādana) simile, e.g. Vism 32, 45; Dhp I 375; Paramatthajotikā II 58, 342. Besides at SN II 98 (in full); Thera 445 (°ūpamā); Theri 221; -mata a woman whose sons (children) are dead MN I 524.
:: Puttaka [from putta] 1. A little son SN I 209, 210. 2. A little child Theri 462 (of a girl). 3. a young bird (= potaka) Jāt II 154.
:: Puttatta (neuter) [from putta] sonship Dhp I 89.
:: Puttavant (adjective) [from putta] having sons SN IV 249. Trenckner, "Notes" 6216 gives a feminine *puttapatī for puttavatī, but without reference.
:: Puttimant (adjective) [from *puttamant] having sons SN I 6; Snp 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. Jāt IV 436; V 441; VI 236), to carry fruit or other viands, a pocket, basket: ucchu° basket for sugar Jāt IV 363; paṇṇa° leaf-basket Peta Vatthu Commentary 168; phala° fruit basket Jāt IV 436 = VI 236; phānita(ssa)° basket of molasses, sugar-basket SN I 175 (Kindred Sayings I 221 "jar"); Jāt IV 366; Dhp IV 232; mālā° basket for garlands or flowers Dhp 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 Jāt II 82 (with bandhati), 203; III 200; Sumaṅgalavilāsinī I 270. Also at Jāt IV 375 "bag" (tamba-kipillaka°). See below °aṁsa and °bhatta. 3. A tube, hollow, in nāsā° (nāsa°) nostril Jāt VI 74; Vism 195, 263, 362; Paramatthajotikā I 65; hattha° the hollow of the hand Miln 87; vatthi° bladder(-bag) Vism 264; sippi-puṭa oyster shell Jāt 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) DN I 117; MN III 80; AN II 183; cf. DB I 150; see also mutoḷī; -pāka something cooked in a bag (like a meal-pudding) Vism 500; -baddha kind of moccasins Vinaya I 186, see Vinaya Texts II 15. spelled puṭa-bandha at Vism 251 = Sammohavinodanī 234; -bhatta "bag-food," viaticum, provisions for a journey Jāt II 423; Paramatthajotikā I 46; -bheda the breaking of the container (i.e. seed boxes of the Sirīs plant Skt. 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 Skt. °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 DB 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 = DN II 87 = Udāna 88. After the example of Pāṭaliputta applied to the city of Sāgala at Miln 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 Jāt II 83 (°bhatta = provisions); Sumaṅgalavilāsinī I 263; Dhp 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 Snp 831; Jāt III 467.
:: Puṭṭha2 [past participle of pucchati, Vedic pṛsṭa] asked SN II 36; Snp 84, 122, 510f., 1036; Dhp IV 132; Peta Vatthu Commentary 10 (after accusative) 68, 72 with samāno AN I 197. See also pucchita.
:: Puṭṭha3 see phuṭṭha [= Skt. spṛṣṭa, cf. Pischel, Prākrit Grammar §311].
:: Puṭṭhatta (neuter) [abstract from puṭṭha1] the fact of being fed or brought up by Jāt II 405 (vaḍḍhakinā °ā).
:: Puṭṭhavant [from puṭṭha3, cf. same form in Prākrit AMg. puṭṭhavaṁ = Skt. 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 Snp 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; MN III 48; AN III 300; Udāna 71; Puggalapaññatti 29 (= seṇi Puggalapaññatti 210).
-āyatana guild's property Jāt VI 108 (= pūga-santaka dhana commentary); -gāmaṇika superintendant of a guild, guildmaster AN III 76; -majjhagata gone into a guild AN I 128 = Puggalapaññatti 29; Paramatthajotikā II 377.
:: Pūga3 [Classical Skt. pūga] the betel-palm, betel nut tree Jāt V 37 (°rukkha-ppamāṇaṁ ucchu-vanaṁ).
:: Pūja (adjective) [Epic Skt. pūjya, cf. pujja] to be honoured, honourable AN III 78 (varia lectio; Text pūjja); Jāt III 83 (apūja = apūjanīya commentary); pūjaṁ karoti to do homage Vism 312. See also pūjiya.
:: Pūjanā (feminine) [from pūjeti] veneration, worship AN II 203f.; Dhp 106, 107; Puggalapaññatti 19; Dhammasaṅgani 1121; Miln 162.
:: Pūjaneyya and Pūjanīya [gerund of pūjeti] to be honoured, entitled to homage SN I 175; Paramatthajotikā II 277; -īya Jāt III 83; Saddhammopāyana 230, 551.
:: Pūjā (feminine) [from pūj, see pūjeti] honour, worship, devotional attention AN I 93 (āmisa°, dhamma°); V 347f.; Snp 906; Dhp 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 Dhp 194; Dhp III 251.
-karaṇa doing service, paying homage Peta Vatthu Commentary 30.
-kāra = karaṇa Dhp II 44.
:: Pūjetar [agent noun from pūjeti] one who shows attention or care AN V 347f., 350f.
:: Pūjeti ￼ [pūj, occurring in ṛgvedav only in śācipūjana ṛgvedav VIII 16, 12] to honour, respect, worship, revere Snp 316 (potential pūjayeyya), 485 (imperative pūjetha); Dhp 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 SN I 175, 178; II 119; Thera 186; Snp 316; Udāna 73 (sakkata mānita p. apacita); Peta Vatthu I 42 (= paṭimānita commentary); II 810.
:: Pūjiya [= pūja, Skt. pūjya] worthy to be honoured Snp 527; Jāt V 405; Saddhammopāyana 542.
:: Pūpa [cf. Epic Skt. pūpa; "a rich cake of wheaten flour" Abhidh-r-m, 2, 164; and BHS pūpalikā Avadāna-śataka II 116] a special kind of cake, baked or boiled in a bag Jāt V 46 (°pasibbaka cake-bag); Dhp I 319 (jāla° net-cake; varia lectio pūva). See also pūva. [BD]: pudding?
:: Pūra (adjective) [cf. Classical Skt. pūra; from pṛ, see pūreti] full; full of (with genitive) DN I 244 (nadī); MN I 215; III 90, 96; AN IV 230; Snp 195, 721; Udāna 90 (nadī); Jāt I 146; Peta Vatthu IV 313 (= pānīyena puṇṇa Peta Vatthu Commentary 251); Puggalapaññatti 45, 46; Peta Vatthu Commentary 29. -dup° difficult to fill Jāt V 425. — pūraṁ (—°) neuter as adverb in kucchi-pūraṁ to his belly's fill Jāt III 268; Vism 108 (udara-pūra-mattaṁ).
:: Pūraka (adjective) [= pāra + ka] filling (—°) Vism 106 (mukha°).
:: Pūraḷāsa [cf. Vedic puroḍāśa] sacrificial cake (brahmanic), oblation Snp 459 (= carukañ ca pūvañ ca Paramatthajotikā II 405), 467, 479 (= havyasesa commentary), 486.
:: Pūraṇa (adjective/noun) [from pūreti] 1. (adjective) filling Snp 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. (DN I 47; Snp 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) SN I 173; Snp 30, 305; Jāt I 50 (pāyāsassa), 347; II 112 (preterit pūrayittha); IV 272 (sagga-padaṁ pūrayiṁsu filled deva world); Dhp II 82 (sakaṭāni ratanehi); IV 200 (pattaṁ); Peta Vatthu Commentary 100 (bhaṇḍassa), 145 (suvaṇṇassa). 2. to fulfil Dhp I 68. 3. (causative) to make fill Vism I 37 (lakāraṁ), — past participle puṇṇa. See also pari°. Causative II pūrāpeti to cause to fill SN II 259: Jāt 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. Skt. pūti, pūyati to fester Greek πύθω, πῦον = pus; Latin pūtidus putrid; Gothic fūls = German faul, English foul] putrid, stinking, rotten, fetid DN II 353 (khaṇḍāni pūtīni); MN I 73, 89 = III 92 (aṭṭhikāni pūtīni); Vinaya III 236 (anto°); SN III 54; Peta Vatthu I 32; I 61 (= kuṇapagandha Peta Vatthu Commentary 32); Vism 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 MN II 65; SN I 131; III 120; Theri 466; Therīgāthā Commentary 283; Paramatthajotikā II 40; Dhp III 111; -kummāsa rotten junket Vism 343; -gandha bad smell, ill-smelling Peta Vatthu I 31 (= kuṇapa° Peta Vatthu Commentary 15); Jāt V 72; -dadhi rancid curds Vism 362; Sammohavinodanī 68; cf. pūti-takka Vism 108; -deha = °kāya SN I 236; -maccha stinking fish MN III 168 (+ °kuṇapa and °kummāsa); in simile at Iti 68 = Jāt 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); MN I 316; Iti 103; Vimāna Vatthu 5 (°harītaka); -mūla having fetid roots MN I 80; -latā "stinking creeper," a sort of creeper or shrub (Coccolus cordifolius, otherwise gaḷocī) Snp 29 = Miln 369; Vism 36, 183; Paramatthajotikā I 47 (°saṇṭhāna); Dhp III 110, 111 (taruṇā galoci-latā pūtilatā ti vuccati); -lohitaka with putrid blood Peta Vatthu I 78 (= kuṇapa° Peta Vatthu Commentary 37); -sandeha = °kāya Dhp 148.
:: Pūtika (adjective) = pūti MN I 449; SN V 51; AN I 261; Jāt I 164; II 275; Miln 252; Dhp I 321; III 111; Vimāna Vatthu 76. — apūtika not rotten, fresh MN I 449; AN I 261; Jāt V 198; Miln 252.
:: Pūva [cf. Skt. pūpa; with v for p] a cake, baked in a pan (kapalla) AN III 76; Jāt 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); Vism 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 Miln 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 Jāt I 403 we read "punar āgata," where the commentary explains "puna āgata, ra-kāro sandhi-vasena vutto." Similarly: Snp 81 (vutti-r-esā), 214 (thambho-r-iva), 625 = Dhp 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) Snp 440; Jāt 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 DN 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); Jāt 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 Jāt 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 DN I 50 (°ṁ iva vippasannaṁ udānaṁ); SN I 169 = 183 (dhammo rahado sīla-tittho); Snp 721 = Miln 414 (rahado pūro va paṇḍito); Iti 92 (rahado va nivāto), 114 (r. sa-ummi sāvaṭṭo sagaho); Dhp II 152. — as udaka° at DN I 74, 84; AN 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. SN I 46; Snp 388; Peta Vatthu II 716 (opposite āvi openly); IV 140 (raho nisinna); Vism 201 (na raho karoti pāpāni: arahaṁ tena vuccati); or in compounds e.g. °gata being in private, being alone DN I 134 (+ paṭisallīna); Snp page 60. See also under paṭisallīna; °gama "secret convention, secret intercourse," figurative a secret adviser Jāt VI 397; °vāda secret talk MN III 230. See also anu°. 2. rahā°, only in compound rahā-bhāva secrecy, in definition of Arahant at Sumaṅgalavilāsinī I 146 = Vism 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 Jāt 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 Jāt I 411; II 6.
:: Rahassaka (adjective) [from rahassa] secret Miln 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 Skt. rahayati, commentary of rahati to cause to leave] to be lonely, to wish to be alone MN II 119.
:: Rahita [past participle of rah] 1. lonely, forsaken Theri 373 (gantum icchasi rahitaṁ bhiṁsanakaṁ mahāvanaṁ). 2. deprived of, without (—°) Jāt 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. — DN I 51 (in list of occupations); Vinaya III 45; SN II 101 = III 152 (in simile; combined with cittakāra, here perhaps "painter"?); SN III 131; Jāt 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) MN I 169; SN I 137 (here further combined with °jātika; cf. BHS alpa-rajaskajātīya Mahāvastu III 322); Vinaya I 5 (the same); Paṭisambhidāmagga I 121; II 33, 195; Mahāniddesa 358; Cullaniddesa §235 3 p2; Vibhaṅga 341; Miln 263; Vism 205; Sammohavinodanī 458.
:: Rajakkhatā (feminine) [abstract from rajakkha] is Kern's (problematic) proposed reading (Toevoegselen sub voce) for rājakhāda at Snp 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 DN 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) Thera 965; SN II 101 (here either as feminine or adjective); Jāt I 220 (washing?).
-kamma (the job of) dyeing Jāt I 118; Vism 65; -pacana boiling the dye Vism 389 (cf. rajana-pakka Vinaya Texts II 49); -bhājana dye-vessel Vinaya I 286; -sālā colouring workshop, dyeing-hall Vism 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.) SN III 79; also at DN 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 DN I 245; MN 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 AN II 196. The same takes the places of lobhanīyā dhammā in combination with dosanīyā and mohanīyā dh. At SN IV 307; AN 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 Thera 1233 (sarena rajanīyena); Vimāna Vatthu 37 (r. nigghosa).
:: Rajata (neuter) [Vedic rajata; see etymology under rajati] silver DN I 5 (explained at Sumaṅgalavilāsinī I 78 as a general name for all coins except gold: kahāpaṇas etc.); SN I 92; Snp 962 (in simile; explained at Mahāniddesa 478 as jātarūpa), Jāt V 50; 416 (hema° gold and silver); Vimāna Vatthu 351 (°hema-jāla); Dhp 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; Skt. 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.); Jāt 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); Vism 65 (forms: rajitvā, rajitabba, rajituṁ). — Another gerundive rajanīya in different meaning (see seperate). Causative rajeti to paint, colour Thera 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); Jāt II 197 (ovaṭṭikaṁ sibbāpetvā rajāpetvā).
:: Rajja (neuter) [Sanskrit rājya, from rāj] kingship, royalty, kingdom, empire; reign, throne; (figurative) sovereignty AN III 300 (°ṁ kāreti); Snp 114, 553 (°ṁ kāreti to reign); Jāt 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 (= Jāt I 64 as above); Peta Vatthu Commentary 73f.; Mahāvaṁsa 10, 52 (rājā rajjaṁ akārayi). — cakkavatti° rule of a universal king Dhp III 191; deva° reign amongst gods Paramatthajotikā I 227; padesa° local sovereignty Iti 15; Khuddakapāṭha VIII 12 (cf. Paramatthajotikā I 227).
-siri-dāyikā (devatā) (goddess) giving success to the empire Dhp II 17; -sīma border of the empire Vism 121.
:: Rajjana (neuter) [from rajjati] defilement Sumaṅgalavilāsinī I 195. cf. muyhana.
:: Rajjati [cf. Skt. rajyati, raj or rañj, medium of rajati] to be excited, attached to (locative), to find pleasure in SN IV 74 (na so rajjati rūpesu; = viratta-citta); Snp 160, 813 (contrasted with virajjati); Paṭisambhidāmagga I 58, 77f., 130, 178; Mahāniddesa 138; Miln 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 Miln 280 (kampeyya + r.); gerundive rajjitabba Miln 386 (rajanīyesu r.; with dussanīyesu and muyhanīyesu; followed by kampitabba); future rajjissati as 194; preterit arañji Vinaya I 36 = Jāt 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 SN II 128; Vinaya II 120, 148 (āviñchana°); Cullaniddesa §304; Jāt I 464, 483 (fisherman's line); V 173; Mahāvaṁsa 10, 61; Dhp IV 54; Sammohavinodanī 163; Paramatthajotikā I 57; Vimāna Vatthu 207; Saddhammopāyana 148, 153.
-kāra rope-maker Miln 331; -gāhaka "rope-holder," (king's) land-surveyor Jāt II 367 = Dhp IV 88 (see Fick, Soziale Gliederung page 97).
:: Rajjuka [rajju + ka] 1. A rope, line Jāt I 164 (bandhana°); Therīgāthā Commentary 257. 2. = rajjugāhaka, king's land surveyor Jāt 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 DN II 19; Snp 207, 334; Dhammasaṅgani 617; rajaṁ at Snp 275; Iti 83; once (in verse) rajo occurs as m, viz. Snp 662. The other cases are formed from the a-stem only, e.g. rajassa Snp 406; plural rajāni Snp 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 DN II 19 (tiṇa + r.); Snp 662 = Peta Vatthu Commentary 116 (sukhumo rajo paṭivātaṁ khitto); Iti 83; Dhammasaṅgani 617 (dhūmo + r.). Adjective rāja°: in sa° and a° vāta Vinaya II 209; Vism 31. The meaning "pollen" [Sanskrit raja, m.] may be seen in "raja-missakaṁ rasaṁ" at Dhp 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; Dhp III 485; or as kilesa-raja at Paramatthajotikā II 479. — Snp 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) = Jāt I 117 = Vism 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 DN II 18; Vinaya III 70; Jāt IV 322; V 241; Miln 133, 195, 258, 410; Paramatthajotikā II 248, 291; -jallika living in dirty mud, designation of a class of ascetics MN I 281; Jāt I 390; -dhātu "dust-element" (doubtful translation) DN I 54, which Sumaṅgalavilāsinī I 163 explains as "raja-okiṇṇa-ṭṭhānāni," i.e. dusty places. DB 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 Jāt 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 Dhp 141 (= kaddama-limpanākārena sarīre sannicita-rajo Dhp III 77); -haraṇa dirt-taking, cleaning; wet rag, floor-cloth, duster Vinaya II 291; AN IV 376; Jāt I 117; Dhp I 245. (b) raja-: -reṇu dirt and dust Jāt IV 362; -vaḍḍhana indulgence in or increase of defilement Theri 343 ("fleshly lusts" translation); Therīgāthā Commentary 240 (= rāga-rajādi-saṁvaḍḍhana). (c) rajā-: °patha dusty place, dustiness, dust-hole DN I 62, 250; SN II 219; Sumaṅgalavilāsinī I 180 (here taken metaphorically: rāga-rajādīnaṁ uṭṭhāna-ṭṭhānaṁ). (d) rajas-: °sira with dusty head Snp 980; Jāt IV 184, 362, 371. See paṅkadanta. (e) raj-: -°agga a heap of dust, dirt Jāt 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) Snp 391, 392.
:: Rakkha (adjective) (—°) [from base rakkh] guarding or to be guarded; (a) active: dhamma° guardian of righteousness or truth Miln 344. (b) passive: in compound dū°, varia lectio du° hard to guard Dhp 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) Dhp IV 103 (a servant watching the house). 2. observing, keeping Jāt I 205 (sīla°). 3. A cultivator Jāt II 110. 4. A sentry Jāt 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 Jāt 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 Thera 931; Snp 310 (Asura°); Jāt I 127 (daka° = udaka°), 170 (the same); VI 469 (the same); Dhp I 367 (°pariggahita-pokkharaṇī); III 74 (udaka°); Saddhammopāyana 189, 313, 366. — feminine rakkhasī Jāt 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; as ealgian to protect, Gothic alhs = as ealh temple. cf. also base °areq in Pāḷi aggala. Dhatupāṭha 18 explains rakkh by "pālana"] 1. to protect, shelter, save, preserve Snp 220; Jāt IV 255 (maṁ rakkheyyātha); VI 589 (= pāleti); Peta Vatthu II 943 (dhanaṁ); Miln 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 Jāt I 140. 2. to observe, guard, take care of, control (with reference to cittaṁ the heart, and sīlaṁ good character or morals) Iti 67 (sīlaṁ); Dhp I 295 (cittaṁ rakkha, equivalent with cittaṁ dama), 397 (ācāraṁ); Jāt 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) Snp 702 (mano-padosaṁ rakkheyya); Miln 170 (vacīduccaritaṁ rakkheyya), — past participle rakkhita. See also parīpāleti and parirakkhati.
:: Rakkhā (feminine) [verb-noun from rakkh] shelter, protection, care AN II 73 (+ parittā); Mahāvaṁsa 25, 3; Jāt 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; DN I 61 (dhammikaṁ r.-v.guttiṁ saṁvidaheyyāma); MN II 101; Jāt IV 292. — cf. gorakkhā. Note: rakkhā at Jāt III 144 is an old misreading for rukkhā.
:: Rakkhita [past participle of rakkhati] guarded, protected, saved SN IV 112 (rakkhitena kāyena, rakkhitāya vācāya etc.); AN I 7 (cittaṁ r.); Snp 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 SN I 154; Jāt I 412; Paramatthajotikā II 324; -indriya guarding one's senses Snp 697; -mānasāna guarding one's mind Snp 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 Dhp 87 = SN V 24; and mano° gladdening the mind (q.v.).
:: Ramaṇa (adjective) [from ramati; cf. Skt. ramaṇa] pleasing charming, delightful Dhp II 202 (°ṭṭhāna).
:: Ramaṇaka (adjective) = ramaṇa Jāt III 207.
:: Ramaṇīya (and °nīya) (adjective) [gerund of ramati] delightful, pleasing, charming, pleasant, beautiful DN I 47 (°ṇīyā dosinā ratti, cf. Sumaṅgalavilāsinī I 141); Snp 1013; Mahāvaṁsa 15, 69 (ṇ); Peta Vatthu Commentary 42, 51 (explanation for rucira). As ramaṇeyya at SN 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) SN I 179; Vinaya 197 (ariyo na r. pāpe); Snp 985 (jhāne); Dhp 79 (ariya-ppavedite dhamme sadā r. paṇḍito); subjective 1st plural ramāmase Theri 370 (cf. Geiger, Pāḷi Grammar 126); medium 1st singular rame Jāt 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 Thera 13; Jāt V 204; VI 3 (past participle ramayamāna); Miln 313, — past participle ramita (q.v.). Causative II ramāpeti to enjoy oneself Jāt 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) Snp 709 (vanante r. siyā); Dhp 305 (the same = abhirata Dhp III 472); Peta Vatthu II 1221 ('mhi tayā saha).
:: Ramma (adjective) [gerund of ramati] enjoyable, charming, beautiful Snp 305; Therīgāthā Commentary 71 (verse 30); Mahāvaṁsa 1, 73; 14, 47; Saddhammopāyana 248, 512.
:: Rammaka (adjective) [Sanskrit ramyaka] name of the month Chaitra Jāt 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 MN I 124; Dhp 222; Jāt I 57; IV 149. 2. In meaning "ray" both raṁsi and rasmi: (a) raṁsi (in poetry) Snp 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 Jāt I 89; Peta Vatthu Commentary 154; Vimāna Vatthu 12 (°sammujjala), 14 (the same), 166 (the same). (b) rasmi (in prose, late) Dhp 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) Jāt 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 Skt. raddha, past participle of randhati 2] cooked Jāt V 505; VI 24; Miln 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 AN IV 25; Snp 255, 826 randhamesin looking for somebody's weak spot; cf. Mahāniddesa 165 ("virandham° aparandham° khalitam° gaḷitam° vivaram-esī ti"); Jāt II 53; III 192; Paramatthajotikā II 393 (+ vivara); Dhp III 376, 377 (°gavesita).
:: Randhaka (—°) (adjective) [from randhati 2] one who cooks, cooking, a cook Jāt 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 as 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 = Skt. randhayati). Only in imperative randhehi Jāt I 332, and in prohibative mā randhayi Jāt V 121, and plural mā randhayuṁ Dhp 248 (= mā randhantu māmathantu Dhp III 357). See also randha2. 2. to cook (cf. Skt. randhi and randhana) Miln 107 (bhojanaṁ randheyya), — past participle randha1.
:: Raṇa [Vedic raṇa, both "enjoyment," and "battle." Dhatupāṭha (115) only knows of ran as a sound-base saddatthā (= Skt. ran2 to tinkle)] fight, battle; only in Theri 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 SN 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 Theri 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 MN 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: SN I 52 (translation "quitting corruption"); Iti 108 (Seidenstücker translates: "dem Kampfgewühl entronnen"); Miln 21; Nettipakaraṇa 54; Saddhammopāyana 493, 569.
:: Raṅga1 [from raj1, rajati, to be coloured or to have colour] colour, paint Miln 11 (°palibodha).
-kāra dyer Miln 331; -jāta colour MN 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; Jāt II 252.
-raṅgaṁ karoti to play theatre Dhp IV 62; -raṅgamajjha the stage, the theatre, usually in locative °majjhe, on the stage, SN IV 306; Jāt IV 495; Dhp III 79; same with °maṇḍale Jāt 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 Jāt I 220. 2. (= rajjati) to find delight in, to be excited Snp 424 (ettha me r. mano; varia lectio rajjati). — causative rañjeti to delight or make glad DN III 93 (in etymology of rājā (q.v.). — past participle rañjita. — causative II rañjāpeti to cause to be coloured or dyed Dhp IV 106 (varia lectio raj°).
:: Rañjita [past participle of rañjeti] coloured, soiled, in raja° affected with stain, defiled Jāt 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 Skt. arṣati, Greek ἄψορρος (to ῥέω; also Skt. 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 AN II 63; Jāt III 328] that which is connected with the sense of taste. The definition given at Vism 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. Miln 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. — MN III 55 (jivhā-viññeyya r.), 267; DN III 244, 250; Snp 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) SN IV 275 = Peta Vatthu II 958; AN IV 242. 4. object or act of enjoyment, sensual stimulus, material enjoyment, pleasure (usually in plural) Snp 65 (rasesu gedha, see materialistic exegesis at Cullaniddesa §540), 854 (rase na anugijjhati; perhaps better rasesu, as Paramatthajotikā II); AN 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. SN 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"); Jāt V 459, 465. gorasa "flavour of cow, i.e. produce of cow: see under go. Also metaphorically: "flavour, relish, pleasure": Snp 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) Miln 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; Vism 8, 448; Miln 148. 8. fine substance, semi-solid semiliquid substance, extract, delicacy, fineness, dust. Thus in paṭhavī° "essence of earth," humus SN I 134 (translated "taste of earth," rather abstract); or rasapaṭhavī earth as dust or in great fineness, "primitive earth" (before taking solid shape) DN III 86f. (translated "savoury earth," not quite clear), opposed to bhūmipappaṭaka; Vism 418; pabbata-rasa mountain extract, rock-substance Jāt III 55; suvaṇṇa° gold dust Jāt 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 DB) DN 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 DN II 18 = III 144 (cf. translation DB 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 BHS 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 MN III 168. -āyatana the sphere of taste DN 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 DN III 244, 280; Jāt V 293; Dhammasaṅgani 1059; Dhp IV 196; -saññā perception of tastes DN 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 Jāt V 293 (khobhetvā phari); Dhp 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; DN 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 Skt. rasaka] a cook Jāt V 460, 461, 507.
:: Rasati [ras] to shout, howl Jāt 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 AN IV 387 (bhāsitassa), 388 (commentary: tussati, see page 470).
:: Rasmi see raṁsi.
:: Rassa (adjective) [cf. Skt. hrasva: Geiger, Pāḷi Grammar §49.2. The Prākrit forms are rahassa and hassa: Pischel §354] short (opposite dīgha) DN I 193 (dīghā vā r. vā majjhimā ti vā), 223 (in contrast with d.); Snp 633; Dhp 409; Jāt I 356; Dhammasaṅgani 617; Vism 272 (definition); Dhp IV 184. — cf. ati°.
-ādesa reduction of the determination (here of vowel in ending) Jāt III 489. -sarīra (adjective) dwarfish, stunted Jāt 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 SN IV 117 (dhamme jhāne), 389f. (bhava° etc.); Snp 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 BHS 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: Jāt II 112. The seven (unspecified) are mentioned at Theri 487 (sattaratanāni vasseyya vuṭṭhimā "all seven kinds of gems"); and at Dhp 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 (—°) Snp 836 (etādisaṁ r. = dibb'itthi-ratana Paramatthajotikā II 544); Miln 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 DN II 16f.; of Mahā-Sudassana DN II 172f. They are enumerated singly as follows: the wheel (cakka) DN II 172f., the elephant (hatthi, called Uposatha) DN II 174, 187, 197; the horse (assa, Valāhaka) ibid.; the gem (maṇi) DN II 175, 187; the woman (itthi) ibid.; the treasurer (gahapati) DN II 176, 188; the adviser (pariṇāyaka) ibid. The same seven are enumerated at DN I 89; Snp page 106; Sumaṅgalavilāsinī I 250; also at Jāt IV 232, where their origins (homes) are given as 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 SN II 217 and III 83 are probably the same as are given in detail at Miln 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. BHS 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 Thera 1049; Jāt II 414; VI 459; Dīpavaṁsa I 18; -kūṭa a jewelled top Dhp I 159; -paliveṭhana a wrapper for a gem or jewel Puggalapaññatti 34; -vara the best of gems Snp 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 Vism 414 (with four others) and at Miln 150 (with five others), cf. Paramatthajotikā I 63; Paramatthajotikā II 201.
:: Ratana2 [most likely = Skt. 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) Jāt 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); Miln 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; Skt. arāla bent; of which enlarged bases °olen in Latin ulna, and °oleq in Latin lacertus, Skt. lakutah. = Pāḷi laguḷa. See cognates in Walde, Latin Wörterbuch sub voce lacertus] a cubit Miln 85 (aṭṭharataniyo).
:: Ratanika (adjective) [from ratana] aratana in length Jāt I 7 (aḍḍha°); Miln 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 SN I 33 (ethically); AN IV 191 (horse and cart; different parts of a ratha); MN I 396; Snp 300, 654; Vism 593 (in its compounds of akkha, cakka, pañjara, īsā etc.); Jāt III 239 (passaddha° carriage slowing up); Theri 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; Jāt VI 355. — phussa-ratha state carriage Jāt III 238; VI 30f. See under phussa3. — On ratha in similes see JPTS 1907, 127;
-atthara (rath'-atthara) a rug for a chariot DN I 7; Vinaya I 192; II 163; -anīka array of chariots Vinaya IV 108; -īsā carriage pole AN IV 191; -ūpatthara chariot or carriage cover DN I 103; Sumaṅgalavilāsinī I 273; -esabha (ratha + ṛṣabha, Skt. 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 Snp 303): "mahā-rathesu khattiyesu akampiyaṭṭhena usabha-sadiso." — Snp 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.) SN I 93; Vinaya IV 9 (as term of abuse, enumerated with other low grades: caṇḍāla veṇa nesāda r. pukkusa), 12 (°jāti); MN 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 Vism 416; Paramatthajotikā II 407; -cakka wheel of a chariot or carriage Vism 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); Jāt II 172; IV 60; Dhp I 28; -yuga a{507} chariot yoke Jāt VI 42; -reṇu "chariot-dust," a very minute quantity (as a measure), a mite. Childers compares Skt. 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 (MN I 145f.), quoted at Vism 93, 671 and Paramatthajotikā II 446; -sālā chariot shed Dhp III 121.
:: Ratha2 ￼ [from ram, cf. Skt. ratha] pleasure, joy, delight: see mano°.
:: Rathaka1 (neuter) [from ratha, cf. Skt. rathaka m.] a little carriage, a toy cart DN I 6 (cf. Sumaṅgalavilāsinī I 86: khuddakarathaṁ); Vinaya II 10; III 180; MN I 226; Miln 229.
:: Rathaka2 (adjective) [ratha + ka] having a chariot, negative a° without a chariot Jāt VI 515.
:: Rathika [from ratha] fighter from a chariot, charioteer MN I 397 (saññāto kusalo rathassa aṅga-paccaṅgānaṁ); DN I 51 (in list of various occupations, cf. Sumaṅgalavilāsinī I 156); Jāt VI 15 (+ patti-kārika), 463 (the same).
:: Rathikā and Rathiyā (feminine) [Vedic rathya belonging to the chariot, later Skt. rathyā road. See also racchā] a carriage-road. (a) rathikā: Vinaya II 268; Vism 60; Peta Vatthu Commentary 4, 67. (b) rathiyā: DN I 83; Vinaya I 237, 344; MN II 108; III 163; SN I 201; II 128; IV 344. In compounds rathiya°, e.g. rathiya-coḷa "street-rag" Vism 62 (explained as rathikāya chaḍḍita-coḷaka).
:: Rati ￼ (feminine) [Classical Skt. rati, from ram] love, attachment, pleasure, liking for (locative), fondness of SN I 133 (°ṁ paccanubhavati), 207; III 256; Snp 41 (= anukkhaṇṭhitādhivacanaṁ Cullaniddesa §537), 59 (the same), 270, 642, 956 (= nekkhamma-rati paviveka°, upasama° Mahāniddesa 457); Jāt III 277 (kilesa°); Dhp IV 225; Peta Vatthu Commentary 77. °arati dislike, aversion SN I 7, 54, 128, 180, 197; V 64; Snp 270 (+ rati), 642 (the same); Dhp 418 (rati + r.); Theri 339; as 193; Peta Vatthu Commentary 64; Saddhammopāyana 476. °ratiṁ karoti to delight in, to make love Vism 195 (purisā itthīsu).
:: Ratin (adjective) (—°) [from rati] fond of, devoted to, keen on, fostering; feminine ratinī Jāt IV 320 (ahiṁsā°).
:: Ratta1 ￼ [past participle of rañjati, cf. Skt. rakta] 1. dyed, coloured MN I 36 (dūratta-vaṇṇa difficult to dye or badly dyed; Papañcasūdanī I 167 reads duratta and explains as durañjita-vaṇṇa; opposite suratta ibid); Snp 287 (nānā-rattehivatthehi); Vism 415 (°vattha-nivattha, as sign of mourning); Dhp 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 Jāt V 216 with ratta-paduma "white lotus." — It is most commonly found in the following combinations at the following passages: Miln 191 (°lohita-candana); Vism 172 (°kambala), 174 (°koraṇḍaka), 191 (°paṭākā); Jāt I 394 (pavāla-ratta-kambala); III 30 (°puppha-dāma); V 37 (°sālivana), 216 (°paduma); 372 (°suvaṇṇa); Dhp 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 SN IV 339; Snp 795 (virāga°); Iti 92 (maccā rattā); Miln 220. Also in combination ratta duṭṭha mūḷha: see Cullaniddesa sub voce chanda; cf. bhava-rāga-ratta.
:: Ratta2 ￼ (neuter) and (poetic) rattā (feminine) [Epic Skt. 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. Snp 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 Jāt I 64; satta° after one week (literal asennight) Snp 570. — accusative singular cira-rattaṁ a long time Snp 665; dīgha° the same [cf. BHS dīrgha-rātraṁ frequent] Snp 22; MN I 445; aḍḍha° at "halfnight," i.e. midnight AN III 407; pubba-rattāpararattaṁ one night after the other (literal the last one and the next) Dhp IV 129. — accusative plural cirarattāni a long time Jāt V 268. — locative in various forms, viz. vassa-ratte in the rainy season Jāt 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 Jāt V 267; Peta Vatthu I 94.
-andhakāra the dark of night, nightly darkness Vinaya IV 268 (oggate suriye); MN I 448; -ūparata abstaining from food at night DN I 5 (cf. Sumaṅgalavilāsinī I 77); -ññu of long standing, recognised DN I 48 (in phrase: r. cira-pabbajito addhagato etc.; explained at Sumaṅgalavilāsinī I 143 as "pabbajjato paṭṭhāya atikkantā bahū rattiyo jānātī ti r."); AN II 27 (here the plural rattaññā, as if from singular ratta-ñña); Snp 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 MN I 445 (spelled rataññūtā, but varia lectio °utā); -samaye (locative, adverb) at the time of (night) Jāt 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 Skt. rātri. — Indo-Germanic °lādh as in Greek λήθω = Latin lateo to hide; Skt. 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 DN I 47 (dosinā). Genitive singular ratyā (for *rattiyā) Thera 517; Snp 710 (vivasane = ratti-samatikkame Paramatthajotikā II 496); Jāt VI 491. Ablative singular rattiyā in phrases abhikkantāya r. At the waning of night DN II 220; Vinaya I 26; SN I 16; MN I 143; and pabhātāya r. when night grew light, i.e. dawn Jāt 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. BHS 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) AN V 85f.; adverbially satta-rattin-divaṁ a week Dhp I 108. As adverb in accusative singular: rattin-divaṁ night and day AN III 57; Snp 507, 1142; Iti 93; Jāt I 30; or rattiñ ca divañ ca Cullaniddesa §538, or rattiṁ opposed to adverb divā by night ... by day MN I 143; Peta Vatthu Commentary 43. — Other cases as adverb: accusative ekarattiṁ one night Jāt I 62; Peta Vatthu II 97; Peta Vatthu Commentary 42; taṁ rattiṁ that night Mahāvaṁsa 4, 38; imaṁ r. this night MN I 143; yañ ca r. ... yañ ca r. ... etasmiṁ antare in between yon night and yon night Iti 121; rattiṁ at night Miln 42; rattiṁ rattiṁ night after night Mahāvaṁsa 30, 16. — genitive rattiyā ca divasassa ca by n. and by day SN II 95. — locative rattiyaṁ by night Vimāna Vatthu 130, 315 (aḍḍha° at midnight); Peta Vatthu Commentary 22; and ratto in phrase divā caratto ca Snp 223; Theri 312; Dhp 296; Vimāna Vatthu 315; 8432; SN I 33.
-khaya the wane of night Jāt I 19; -cāra (sabba°) all-night wandering SN I 201 (translated "festival"); -cheda interruption of the probationary period (technical term) Vinaya II 34 (three such: sahavāsa, vippavāsa, anārocanā); -dhūmāyanā smouldering at night Vism 107 (varia lectio dhūp°), combined with divā-pajjalanā, cf. MN I 143: ayaṁ vammīko rattiṁ dhūmāyati divā pajjalati; -pariyanta limitation of the probationary period (technical term) Vinaya II 59; -bhāga night-time Jāt III 43 (°bhāge); Miln 18 (°bhāgena); -bhojana eating at night MN 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 Snp 46 (explained at Cullaniddesa §536 as "raṭṭhañ ca janapadañ ca koṭṭhāgārañ ca ... nagarañ ca "), 287, 444, 619; Jāt 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) Dhp 308 (saddhāya dinnaṁ); AN I 10; SN II 221; MN III 127; Theri 110; Iti 43, 90; -vāsin inhabitant of the realm, subject Dhp III 481
:: Raṭṭhaka (adjective) [Sanskrit rāṣṭraka] belonging to the kingdom, royal, sovereign Jāt IV 91 (senāvāhana). — cf. raṭṭhika.
:: Raṭṭhavant (adjective) [raṭṭha + vant] possessing a kingdom or kingship Peta Vatthu II 611 (°nto khattiyā).
:: Raṭṭhika [from raṭṭha, cf. Skt. rāṣṭrika] 1. one belonging to a kingdom, subject in general, inhabitant Jāt II 241 (brāhmaṇa gahapati-r.-do ārikādayo). 2. An official of the kingdom [cf. Skt. rāṣṭriya a pretender; also king's brother in-law] AN 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; MN 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 Jāt II 110; III 277; Dhp I 232 (sabba-rava-ññu knowing all sounds of animals); Miln 357 (kāruñña°). See also rāva and ruta.
:: Ravaka = rava, in go° a cow's bellowing MN 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) Vism 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 Miln 254. — preterit ravi Jāt 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. Skt. ravi] the sun Jāt II 375 (taruṇa°-vaṇṇaratha).
-inda "king of the sun," name of the lotus Dāṭhāvaṁsa III 37; -haṁsa "sun-swan," name of a bird Jāt VI 539.
:: Ravita [past participle of ravati] shouted, cried, uttered Miln 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. Skt. 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 Snp 1086; yo rāgakkhayo (etc.): idaṁ vuccati amataṁ SN V 8; yo rāgakkhayo (etc.): idaṁ vuccati Nibbānaṁ SN 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): Snp 835; Dhp III 199; Mahāniddesa 181. — For further detail of meaning and application see e.g. 1. with dosa and moha: DN I 79, 156; III 107, 108, 132; SN I 184; IV 139, 195, 250, 305; V 84, 357f.; MN II 138 (rasa° the excitement of taste); AN I 52, 156f., 230f.; II 256; III 169, 451f.; IV 144; Iti 56, 57; Vism 421; Sammohavinodanī 268, 269 (sa° and vīta°). 2. in other connections: DN III 70, 74, 146, 175, 217, 234 (arūpa°), 249 (cittaṁ pariyādāya tiṭṭhati); SN II 231 = 271 (cittaṁ anuddhaṁseti); III 10; IV 72, 329; V 74 (na rāgaṁ jāneti etc.); AN II 149 (tibba-rāga-jātiko rāgajaṁ dukkhaṁ paṭisaṁvedeti); III 233, 371 (kāmesu vīta°); IV 423 (dhamma°); Snp 2, 74, 139, 270 = SN I 207 (+ dosa); Snp 361, 493, 764, 974, 1046; Dhp 349 (tibba° = bahala-rāga Dhp 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 DN III 217; SN IV 19; Iti 92 (r. dahati macce ratte kāmesu mucchite; + dosaggi and mohaggi); Jāt I 61 (°imhi nibbute nibbutaṁ nāma hoti); -ānusaya latent bias of passion (for = dative) SN IV 205 (the 3 anusayas: rāga°, paṭigha°, avijjā°); Iti 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 SN III 51, 160: IV 142, 250, 261; V 8, 16, 25; Sammohavinodanī 51f. -carita one whose habit is passion, of passionate behaviour Miln 92; Vism 105f. (in detail), 114 (+ dosa°, moha°), 193; Paramatthajotikā I 54 (colour of the blood of his heart, cf. Vism 409) -ṭṭhānīya founded on passion AN I 264; Manorathapūraṇi 32; -patha way of lust, lustfullness, passion, sensuality SN IV 70; Snp 370, 476 (with explanation "rāgo pi hi duggatīnaṁ pathattā rāga patho ti vuccati" Paramatthajotikā II 410); -rati passionate or lustful delight Dhp III 112; -ratta affected with passion SN I 136; Snp 795 (as °rāgin, cf. Mahāniddesa 100 = kāma-guṇesu ratta).
:: Rāgin (—°) [from rāga] one who shows passion for, possessed of lust, affected with passion Snp 795 (cf. Mahāniddesa 100); SN I 136; Vism 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); MN II 118.
:: Rāhu [Vedic rāhu] name of an Asura: see DPPN. — rāhumukha "mouth of Rāhu," designation of a certain punishment for criminals (MN I 87; III 164; Mahāniddesa 154 (in list of tortures) = Cullaniddesa §604 = Miln 197.
:: Rājaka (adjective) (—°) [rāja ￼ + ka, the ending belonging to the whole compound] characteristic of the king, king-; in compounds arājaka without a king Jāt 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) DN I 103 (Pasenadi rājā ... uggehi vā rājaniyehi vā kañcid eva mantanaṁ manteyya); Sumaṅgalavilāsinī I 273 (= anabhisittā kumārā, i.e. uncrowned princes); Miln 234; Vimāna Vatthu 297 (Pāyāsi r.).
:: Rājatā (feminine) [abstract from rājā] state of being a king, kingship, sovereignty Jāt 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 as 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 DN III 93 = Vism 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 Skt. 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; Jāt II 378; III 5; Vimāna Vatthu 744; and rājino Snp 299, 415; Theri 463; Jāt IV 495; Mahāvaṁsa 2, 14; instrumental singular raññā Vinaya III 43; Jāt V 444; Dhp 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 Snp 422, 423. plural nominative rājāno AN I 68; genitive dative raññaṁ [Sanskrit rājñaṁ] DN II 87; Mahāvaṁsa 18, 32; and rājūnaṁ Vinaya I 228; Udāna 11; Jāt II 104; III 487; Paramatthajotikā II 484; Peta Vatthu Commentary 101, 133; instrumental raññāhi AN I 279 rājūhi Udāna 41; MN II 120; Jāt I 179; III 45; Mahāvaṁsa 5, 80; 8, 21; and rājubhi DN 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. Snp page 106; Snp 1002, 1003; DN III 142; AN 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. DN 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 MN 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 = DN II 141; deserves a thūpa DN II 142f.; his four qualities DN 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 Snp 554 (rājāham asmi dh.-r. anuttaro); Jāt I 262; and a reflection of the higher sphere is seen in the title of politeness (only used in vocative) mahārāja, e.g. Snp 416 (addressed to Bimbisāra) Peta Vatthu Commentary 22 (the same); Jāt 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 = Snp 568. cf. DN I 7; Snp 46 (raṭṭhaṁ vijitam pahāya); Jāt V 448 and passim. See also below 3. 4 and 6. — In similes: see JPTS 1907, 128; and cf. Vism 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. Dhp 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 Jāt 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. AN V 22 (kuḍḍa-rājāno rañño cakkavattissa anuyuttā bhavanti: so read for anuyantā); Snp 553 (bhoja° similar to rāja-bhoggā or bhogiyā as given at Paramatthajotikā II 453); AN II 74f. (dhammikā and a°); Jāt 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. AN 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 Jāt I 395; II 116; IV 124; but we sometimes read of a king being elected with great pomp: Jāt 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 DN 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 DN 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. DN I 134. For a late description of a king's quality and distinction see Miln 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. MN 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 DN I 136; rājā brāhmaṇa gahapatika AN I 68, where another formula has khattiya br. g. AN I 66; Jāt 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 AN II 74f.; rājāno rāja-mahāmattā khattiyā br., gah., titthiyā DN III 44 (translation DB 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" DN I 69; III 61f.; Vinaya IV 160; AN I 106f.; II 207 (contrasted with brāhmaṇa mahāsāla); III 299 (if lazy, he is not liked by the people); MN III 172f. (how he becomes a Cakkavatti through the appearance of the cakka-ratana). — Without muddhāvasitta: rājāno khattiyā Dhp 294 = Nettipakaraṇa 165. cf. khattiyā bhoja-rājāno the khattiyas, the (noble or lesser?) kings (as followers of the cakkavatti) Snp 553 (see bhoja). At Jāt 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; AN I 279; Vinaya I 228 (also as Magadha-mahāmatta), and called himself a khattiya DN 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 Jāt 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.: DN I 7 (rāja-kathā and cora-kathā) = Vinaya I 188; MN III 163 (rājāno coraṁ āgucāriṁ gahetvā); AN I 68, 154; Iti 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); Rh.D, 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 (Dhp I 185); Okkāka; Dīghīti (of Kosala; Vinaya I 342); Parantapa (of Kosambī; Dhp I 164); Pasenadi (of Kosala; DN I 87, 103; Vinaya IV 112, 157); Bimbisāra (of Magadha; Vinaya IV 116f.; Snp 419); Bhaddiya; etc. 7. (figurative) king as sign of distinction ("princeps"), as the lion is called rājā migānaṁ Snp 72; Vism 650; the Himavant is pabbata-rājā AN I 152; III 44; and Gotama's horse Kaṇthaka is called assa-rājā Jāt 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. AN 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 AN V 81, 82 (the ten risks which a bhikkhu is running when visiting it for alms); -āgāra a king's (garden or pleasure-) house DN I 7 (°ka); Sumaṅgalavilāsinī I 42; -āṇatti king's permission Tikapaṭṭhāna 26 (in simile); -āṇā (1) the king's command Jāt 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: Jāt 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 Jāt IV 247; Peta Vatthu Commentary 279; -ābhinīta brought by a king Iti 89 (+ corābhinīta); -ābhirājā "king of kings" Snp 553; as 20; -āmacca royal minister Jāt 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); Jāt 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. Skt. rājarṣi, frequent in Mahābhārata and Rāmāyaṇa) Thera 1127 (read rāja-d-isi); Iti 21 (rājīsayo, with var vv.ll. not quite the same meaning); Jāt VI 116, 124, 127, 518; Dhp IV 29. Kern, Toevoegselen sub voce proposes reading rājīsi; -upaṭṭhāna attendance on the king, royal audience Vinaya I 269; Jāt I 269, 349; III 119, 299; IV 63; -ūpabhoga fit for use by the king Miln 252; -uyyāna royal garden or pleasure ground Jāt 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) Dhp I 356. See under kakudha; -kathā talk about kings (as tiracchāna-kathā in disgrace), combined with cora-kathā (see above 4 c) DN I 7; III 36, 54; Vinaya I 188; -kammika a royal official, one employed by the king Jāt I 439; IV 169; -kuṭumba the king's property Jāt I 439; -kuṇḍa a "crook of a king" Dhp III 56; -kumāra a (royal) prince (cf. khattiya-kumāra) Vinaya I 269; Jāt III 122; Sammohavinodanī 196 (in comparison); -kumbhakāra a "royal potter," i.e. a potter being "purveyor to the king" Jāt V 290; -kula the king's court or palace AN I 128; II 205; Vinaya IV 265; Jāt II 301; Dhp II 44, 46; III 124; -khādāya puṭṭha at Snp 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" MN I 446 (trick of a circus horse; + rāja-vaṁsa); -daṇḍa punishment ordered by the king Peta Vatthu Commentary 216, 217; -dāya a royal gift DN I 127; Sumaṅgalavilāsinī I 246; -dūta king's messenger Snp 411, 412; in meaning of "message," i.e. calling somebody to court, summons at Jāt 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 Jāt 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 Jāt 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 Jāt 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) AN I 159; II 33; III 108; Vinaya III 89; Jāt V 453; Peta Vatthu 1318; -dhītā king's daughter, princess Jāt I 207; Peta Vatthu Commentary 74; -nivesana the king's abode, i.e. palace Dhp IV 92; -parisā royal assembly Vinaya II 296; -pīla (?) Dhp I 323; -putta literally "king's son," prince, one belonging to the royal clan (cf. similarly kulaputta), one of royal descent, Rājput Snp 455; Miln 331; Sammohavinodanī 312, 319 (in simile); Peta Vatthu Commentary 20.f. °puttī princess Jāt 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.) Jāt 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 DN I 135; MN I 85 = Cullaniddesa §199; AN IV 281, 286. See also porisa; -bali royal tax Jāt I 354; -bhaṭa king's hireling or soldier Vinaya I 74, 88; Paramatthajotikā II 38 (in simile); -bhaya fear of the king('s punishment) Vism 121; -bhāga the king's share Jāt II 378; -bhogga 1. royal, in the service of the king, in following phrases: rāja-bhoggaṁ raññā dinnaṁ rāja-dāyaṁ brahma-deyyaṁ DN I 87, of a flourishing place. DB 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 BHS 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 AN I 244 = II 113; of a soldier (yodhājīva) at AN I 284; of an elephant at Jāt II 370 (where it is explained as "rāja paribhoga"). Also as "royal possessions" in general at Dhp 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 (Snp 553). Thus at Vinaya III 221, where it takes the place of the usual khattiya "royal noble" and Snp 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:) DN III 44; AN I 154, 252, 279; III 128; Sammohavinodanī 312 (simile of 2), 340; -mālakāra royal gardener Jāt V 292; -muddā the royal seal Dhp I 21; -muddikā the same Paramatthajotikā II 577; -ratha the king's chariot Dhp 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 Vism 650 (suvaṇṇa°, in simile).
:: Rāji1 [cf. Skt. rāji] a streak, line, row Snp 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 Jāt 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) Jāt V 430.
:: Rāji2 [from rāga?] dissension, quarrel, in phrase saṅgha° (+ saṅghabheda) Vinaya II 203 (quoted at Sammohavinodanī 428); IV 217.
:: Rājikā (feminine) [cf. Skt. rājikā] a certain (gold) weight (a seedcorn of Sinapis ramosa) Thera 97 = 862 (kaṁsa sata° 100 mustard seeds in weight, i.e. very costly); Jāt 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) Jāt IV 345. [BD]: Lion? Tiger.
:: Rājita see vi°.
:: Rājula [cf. Skt. rājila] a certain reptile Abhidhānappadīpikā 651.
:: Rāma [from ram; cf. Vedic rāma] pleasure, sport, amusement; °kara having pleasure, sporting, making love Jāt V 448.
:: Rāmaṇeyyaka (adjective neuter) [original gerund of rāmeti, ram, cf. Skt. rāmaṇīya. On e for ī see Geiger, Pāḷi Grammar §10] pleasant, agreeable, lovely AN I 35, 37; Dhp 98 (= ramaṇīya Dhp III 195); neuter delightfullness, lovely scenery MN I 365 (four seen in a dream: ārāma°, vana°, bhūmi° pokkharaṇī°).
:: Rāmo , Joy, delight.
:: Rāsi [Vedic rāśi] 1. heap, quantity, mass Iti 17; usually —° , e.g. aṅgāra° heap of cinders Jāt 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 AN 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" (DB III 210); DN 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: SN V 146 (kusala°, akusala°), 186; AN III 65 (akusala°); Tikapaṭṭhāna 45. Note: In BHS 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 DN I 61 (translation: "increases the king's wealth"; Sumaṅgalavilāsinī I 170 simply defines "dhañña-rāsiñ ca dhana-rāsiñ ca vaḍḍhetī ti r. v."); Jāt I 2; Mahābodhivaṁsa 78.
:: Rāsika (neuter) [from rāsi] revenue, fisc DN 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 Jāt 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); Miln 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. — DN I 96, 107; Jāt III 184 (commentary = āmantaṇe nipāto); often combined with similar particles of exhortation, like cara pi re get away with you! MN II 108; Vinaya IV 139 (so read for cara pire which the commentary takes as "para," amamaka); or ehi re come on then! Jāt 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. Skt. 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); Vism 338 = Mahāniddesa 505 = Jāt I 117 (rāgo rajo na ca pana reṇu vuccati); Jāt IV 362 (okiṇṇā raja-reṇūhi; commentary explains by "paṁsūhi"); Miln 274 (plural); Paramatthajotikā II 132 (reṇuṁ vūpasāmeti allays). 2. pollen (in this meaning found only in the so-called Jātaka-style) Jāt I 233 (mahā-tumba-matta), 349 (pupphato reṇuṁ gaṇhāti); III 320; V 39 (puppha°); VI 530 (padumakinjakkha°); Dhp IV 203 (°vaṭṭhi).
:: Reruka [etymology? Probably dialectical] "elephant's tooth," ivory Jāt II 230 (= hatthi-danta commentary).
:: Rindī at Theri 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 Skt. 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); MN I 155 (riñcissati), 403; SN IV 206; AN III 86f., 108f., 343f., 366f., 437; Thera 1052; Snp 156; Miln 419; Jāt V 403. — present participle medium with negative: ariñcamāna Snp 69; gerund riñcitvā (for Skt. riktvā) Theri 93, — past participle ritta — passive riccati [Sanskrit ricyate] to be left: see ati°.
:: Rissati [Vedic riṣ, riṣyati] to be hurt, to suffer harm MN 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) MN I 207 (+ tuccha), 414; Vinaya I 157 = II 216; Snp 823 (emancipated: ritto muni = vivitta etc. Mahāniddesa 158), 844 (as opposed to aritta); Theri 265 (see rindi); Jāt I 29 (verse 222); III 492; Miln 383.
-assāda finding one's taste in empty things AN 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 Snp 963 (explained at Mahāniddesa 481 as "opportunity for sitting down which is free from unbefitting sights"); -pesuṇa free from slander Snp 941 (explained at Mahāniddesa 422: "yassa pesuññaṁ pahīnaṁ" etc.); -muṭṭhi an empty fist (°sadisa: comparing someone as regards ignorance) Paramatthajotikā II 306 = Dhp IV 38; -hattha (adjective) empty-handed Jāt V 46; Saddhammopāyana 309.
:: Rittaka (adjective) [ritta + ka] empty, void, without reality Thera 41; Theri 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 DN I 240; MN I 329; SN III 141.
:: Rocati [Vedic rocate, ruc, Indo-Germanic °leuq, as in Latin luceo to be bright (cf. lūxlight, lūmen, lūna etc.); Skt. rocana splendid, ruci light, roka and rukāsa light; Avesta raocant shining; Greek αμϕι-λύκη twi-light, λευκός white; also with 1: Skt. 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) Theri 415 (rocate); Mahāvaṁsa 15, 9 (nivāso rocatu). cf. BHS rocyate Avadāna-śataka II 158. 2. to find pleasure in (locative) Miln 338 (bhave). — causative roceti: 1. to be pleased, to give one's consent Dhp 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 SN I 41 (vadhaṁ); Jāt 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); SN I 133; Snp 94 (asataṁ dh.), 398 (dhammaṁ imaṁ rocaye); Jāt IV 53 (dh. asataṁ na rocayāma). — cf. abhi°, ā°, vi°.
:: Rodana (neuter) [from rud] crying, weeping Dhp 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 Snp 220; Jāt II 450. cf. anu°, ni°, vi°.
:: Rodha2 (neuter) [from rudh] bank, dam AN III 128 (where the same passage at AN I 154 reads gedha, cave; varia lectio also gedha, cf. varia lectio rodhi° for gedhi° at Cullaniddesa §585).
:: Rodhana (neuter) [from rudh] obstructing Jāt V 346; Saddhammopāyana 57.
:: Roga ￼ [Vedic roga: ruj (see rujati), cf. Skt. rujā breakage, illness] illness, disease. — The definition of roga at Jāt 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 Snp 311 (cf. DN 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 AN V 110. The ten ābādhas (Cullaniddesa II §304 1 C) occur at AN II 87 and Miln 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 Jāt 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. MN II 230; Vism 335. Of other single rogas we mention: kucchi° (stomach-ache) Jāt I 243; ahivātaka° Vinaya I 78; Jāt II 79; IV 200; Dhp I 231; paṇḍu° jaundice Vinaya I 206; Jāt II 102; Dhp I 25; tiṇapupphaka° hay-fever Miln 216. — See also ātaṅka and ābādha. On rogain similes see JPTS 1907, 130. DN I 11, 73; III 182; SN III 32; IV 64; AN II 128, 142f.; IV 289,; Mahāniddesa 486; Vism 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 AN II 174f.; V 169, 318; -niḍḍha the nest or seat of disease Dhp 148 (cf. Dhp III 110); as °nīḷa at Iti 37; -mūla the root of disease Snp 530; -vyasana distress or misfortune of disease DN III 235 (one of the five vyasanāni: ñāti°, bhoga°, roga°, sīla°, diṭṭhi°); Miln 196 (the same).
:: Rogin (adjective) [from roga] having a disease, suffering from (—°); one who has a disease Vism 194 (ussanna-vyādhi dukkhassa); Saddhammopāyana 86.
-paṇḍu° one who has the jaundice Jāt II 285; III 401.
:: Rohañña (adjective) [from roha = rohita] red Jāt 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 Skt. 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 Jāt VI 537 (°sarabhā migā).
:: Rohiṇī (feminine) [cf. Vedic rohiṇī red cow or mare] 1. a red cow AN 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 Jāt V 405 (i.e. a special kind of fish), and of deer at Jāt 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. Jāt II 433; III 333; Dhp II 132 (four), 140; Paramatthajotikā I 118.
:: Roma (neuter) [Vedic roman; the usual Pāḷi form is loma (q.v.)] the hair of the body Jāt V 430 (where in roma-rājiyā maṇḍita-udarā as explanation of loma-sundarī); Saddhammopāyana 119 (°kūpa).
:: Romaka (adjective) [from roma] feathered (?) Jāt 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); Jāt 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° SN I 33.
:: Ropaka [ropa + ka] sapling Jāt II 346 (rukkha°).
:: Ropana (neuter) and ropanā (feminine) [from ropeti1] 1. planting Peta Vatthu Commentary 151 (ārāma°); Mahāvaṁsa 15, 41. 2. healing SN 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 Jāt I 150 (nivāpatiṇaṁ); Mahāvaṁsa 15, 42 (ambaṭṭhikaṁ); 19, 56; Dhp II 109. 2. to put up, fix Jāt I 143 (sūlāni). 3. to further, increase, make grow Snp 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 DN II 179; Jāt VI 333; Mahāvaṁsa 34, 40; Dhp 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 MN 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. Skt. raurava, name of a Hell] 1. A sort of heart (i.e. ruru) MN I 429. 2. Name of anaraka (Hell): see Dictionary of Pāḷi Proper Names. E.g. Jāt III 299; Dāṭhāvaṁsa III 12; Saddhammopāyana 195. cf. BHS raurava Divyāvadāna 67.
:: Rosa [cf. Skt. roṣa, of ruṣ] 1. Anger, angry feeling MN I 360. 2. quarrel Jāt IV 316.
:: Rosaka (adjective) [from rosa; cf. BHS roṣaka Divyāvadāna 38] angry, wrathful SN I 85, 96; Snp 133; Vimāna Vatthu 528 (= paresaṁ ros'uppādanena r. Vimāna Vatthu 226); Jāt II 270.
:: Rosanā (feminine) [abstract from rosati] making angry, causing anger, being angry Vibhaṅga 86 (hiṁsanā + r.), explained at Sammohavinodanī 75 by ghaṭṭanā. cf. BHS 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 Snp 216.
:: Roseti [causative of rosati, ruṣ; see rusita] to make angry, to annoy, to irritate SN I 162; AN II 215 (so read for rosati); III 38; Snp 125, 130, 216; Jāt I 432; IV 491.
:: Rosita [past participle of ruṣ, to smear: Skt. rūṣita; given as root rus at Dhātum 442 with meaning "ālepa"] smeared (with), anointed Jāt IV 440 (= vilitta commentary).
:: Ruca (-rukkha) and Rucā (feminine) [from ruc] name of a plant, or tree, alias "mukkhaka" (read mokkhaka) "principal" Jāt I 441, 443 (gloss maṅgala-rukkha).
:: Rucaka (neuter) [cf. Skt. rucaka a golden ornament] (gold) sand Vimāna Vatthu 351; Vimāna Vatthu 160 (= suvaṇṇa-vālikā).
:: Ruccana (and ā° feminine) (neuter) [from ruccati] choice, pleasure Dhp I 387 (tava ￼ °ṭṭhāne according to your own liking); Sumaṅgalavilāsinī I 106 (°ā).
:: Ruccanaka (adjective) [from ruccana, cf. Skt. rucya] pleasing satisfying; neuter satisfaction Jāt I 211 (°maccha the fish you like); II 182 (tava ￼ °ṁ karosi you do whatever you like). — a° unpleasant, distasteful Dhp I 251 (attano aruccanakaṁ kiñci kammaṁ adisvā).
:: Ruccati [*rucyati medium of ruc: see rocati. Same in Prākrit — Originally causative formation like Epic Skt. rocyate for rocayate] to find delight or pleasure in (locative), to please, to indulge in, set one's mind on Snp 565 (etañ ce r. bhoto Buddha-sāsanaṁ); with khamati to be pleased and to approve of, MN 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); Dhp I 13 (mā vo āvuso evaṁ ruccittha).
:: Ruci (feminine) [from ruc, cf. Vedic ruc (feminine) light, Classical Skt. ruci in meaning "pleasure"] 1. splendour, light, brightness Snp 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 Theri 472. — ruci object of pleasure Jāt 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. Jāt 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; Snp 781 (without khanti, but see definition at Mahāniddesa 65); also with saddhā, anussavo, ākāraparivitakke, diṭṭhinijjhānakhanti MN II 170, 218; 234; contrasted with dhamma DN 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 SN 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 DN I 187 = MN I 487. Rhys Davids (DB 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. Skt. rucira] brilliant, beautiful, pleasant, agreeable Peta Vatthu I 109 (= ramaṇīya dassanīya Peta Vatthu Commentary 51); Jāt I 207; V 299; Vimāna Vatthu 402 (so read for rurira); Mahāvaṁsa 11, 11; 18, 68; Dāṭhāvaṁsa IV 29; Miln 2, 398; Dhp I 383 (= sobhana); Vimāna Vatthu 12; Peta Vatthu Commentary 156 (= vaggu).
:: Ruda stands for ruta (cry) at 2 Jātaka passages, viz. Jāt 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 Skt. 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 = as 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 DN I 115; Snp 675, 691; rudamāna MN I 341; AN II 95; Puggalapaññatti 62; Miln 275; Saddhammopāyana 281; and rudaṁ Peta Vatthu I 84; also in compound rudam-mukha with weeping face Jāt VI 518 (assu-netta + r.); Peta Vatthu I 112; gerund ruditvāna Mahāvaṁsa 35, 24; future rucchati Jāt V 366 and rucchiti Jāt VI 551 (= rodissati commentary; see also rujati). II. rod° (the younger form and the one peculiar to prose): present rodati Jāt 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 Jāt I 65; feminine rodantī Peta Vatthu Commentary 16; medium rodamāna Peta Vatthu Commentary 6; Sumaṅgalavilāsinī I 284. — preterit rodi Jāt I 167; Dhp II 17 (+ hasi); future rodissati Jāt VI 550; gerund roditvā Mahāvaṁsa 9, 7; infinitive rodituṁ Jāt I 55. — causative II rodāpeti to make someone cry Dhp II 86, — past participle ruṇṇa, rudita and rodita.
:: Rudda (adjective) [cf. Skt. 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 Jāt 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 Jāt 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 Dhp 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 Jāt III 481 (= ruhira-bhakkha lohita-pāyin commentary).
:: Ruhira (neuter) [from rudhira] blood MN III 122; Thera 568; Vinaya II 193; Miln 125, 220; Saddhammopāyana 38.
-akkhita (ruhirakkhita) "besmeared with blood" Jāt IV 331, is to be read as ruhir'ukkhita of ukṣ).
:: Rujaka [from ruj?] a lute-player Jāt 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 Jāt II 437 (roga = rujana-sabhāvattaṁ); Jāt IV 147 (yāva piṭṭhiyā rujana-ppamāṇaṁ until his back ached).
:: Rujanaka (adjective) [from rujana] aching, hurting Dhp 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) Jāt 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.); Miln 26 (pādā r.); Dhp I 10, 21 (akkhīni me rujiṁsu); II 3. — future rucchiti [cf. Skt. rokṣyate] Jāt 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. Skt. rujā] disease, pain Miln 172 (rujaṁ na karoti); Vism 69; Dhp IV 163 (accha° a bad pain).
:: Rujjhati [passive of rundhati] to be broken up, to be destroyed Jāt 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 Skt. 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 Jāt 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 Vism 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 Vism 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.: AN I 137; II 109, 207; III 19, 200, 360; IV 99, 336; V 4f., 314f.; Snp 603, 712; Jāt I 35 (nāga°); Vism 688 (in simile: mahārukkhe yāva kappāvasānā bījaparamparāya rukkha-paveṇiṁ santāyamāne ṭhite); Sammohavinodanī 165 = Vism 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 Vism 688, with reading kappāvasānaṁ and santānente); Dhp III 207 (amba°); Vimāna Vatthu 43 (rāja°), 198 (amba°); Dhp IV 120 (dīpa°); Peta Vatthu Commentary 43.
-antara the inside of a tree Peta Vatthu Commentary 63; -koṭṭaka (°sakuṇa) the wood-pecker Jāt III 327 (= java sakuṇa); -gahana tree-thicket or entanglement AN I 154 (so for °gahaṇa); -devatā a tree spirit, dryad, a yakkha inhabiting a tree (rukkhe adhivatthā d. Vinaya IV 34; Jāt II 385; kakudhe adhivatthā d. Vinaya I 28) Jāt I 168, 322; II 405, 438f. (eraṇḍa°), 445; III 23; IV 308 (vanajeṭṭhaka-rukkhe nibbatta-devatā); Dhp 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 (Jāt 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 (Jāt I 328, 442; IV 154), occasionally they live in hollow trees (Jāt I 405; III 343) or in tree tops (Jāt I 423). They have to rely on the food given to them (ibid); for which they help the people (Jāt III 24; V 511). They assume various forms when they appear to the people (Jāt I 423; II 357, 439; III 23); they also have children (Vinaya IV 34; Jāt I 442); -paveṇi lineage of the tree Vism 688; -pāṇikā a wooden spoon Vism 124 (as opposed to pāsāṇa°); -mūla the foot of a tree (taken as a dwelling by the ascetics for meditation: DN 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"); AN II 38; IV 139, 392; SN I 199 (°gahana); Iti 102; Snp 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) AN 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); AN IV 231; -mūlika (a) one who lives at the foot of a tree, an open air recluse MN I 282; III 41; AN III 219; Jāt 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 Vism 59, 74, 75 (mentioned between the ārannikaṅga and the abbhokāsikaṅga); -mūlikatta the practice of living (alone) under a tree MN III 41 (mentioned with paṁsukūlikatta and piṇḍapātikatta); AN III 109 (the same); -sunakha "tree dog," a certain animal Jāt 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) Jāt VI 391 (where spelling rumhati; in phrase nagaraṁ r.). See also ni°, sanni°, — past participle rūḷha.
:: Rumhaniya at MN 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 Skt. rukma (shining); Morris, JPTS 1893, 12 tried the etymology rumma = Skt. 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 Jāt IV 387 (= lūkhavesa commentary), with varia lectio duma°; and °vāsin poorly dressed Jāt IV 380.
:: Rummin = rumma (dirty-soiled) Jāt IV 322 (varia lectio dummi); VI 194 (the same).
:: Rundhati ￼ [rundh or rudh, both roots in Vedic Skt. — Dhatupāṭha (375, 425) explains by "āvaraṇe"; the same Dhātum (608, 662).] 1. to restrain, hinder, prevent, obstruct, keep out Cariyāpiṭaka III 10, 7; Miln 313 (+ upa°). 2. to conceal, hide, cover up Theri 238 (present participle rundhanto); Peta Vatthu Commentary 88 (present participle rundhamāna). 3. in phrase nagaraṁ r. to surround or besiege a town Jāt 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" Jāt I 418.
:: Ruṇṇa and Roṇṇa [past participle of rudati for Skt. rudita, after analogy of other roots in -d, as tud > tunna, pad > panna, nud > nunna. The BHS 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 Jāt VI 525 (commentary rudam°); Miln 148. 2. (neuter) weeping, crying, lamentation Thera 554; AN I 261; Snp 584 (+ soka); Peta Vatthu I 43; Miln 357. As roṇṇa at AN IV 197, 223; Thera 555; Jāt III 166.
:: Ruppa in ruppa-rūpakaṁ (neuter) Theri 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 Jāt 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 SN 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 Skt. l., whereas the opposite is frequent. The same sound change Indo-Germanic, as Latin rumpo to break corresponds to Skt. lumpati. Besides we find the Skt. form ropayati to break off. — The root has nothing to do with rūpa, although the Pāḷi commentators combine these two. — cf. also Skt. ropa hole; as 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) Snp 767 (salla-viddho va r.) 1121; Mahāniddesa (= kuppati, ghaṭṭiyati, pīḷiyati); Cullaniddesa §543 (= kuppati pīḷayati ghaṭayati). — present participle genitive ruppato SN I 198 (salla-viddhassa r.; explained at Kindred Sayings 320 by "ghaṭṭan-atthena") = Snp 331 (reads salla-viddhāna ruppataṁ, i.e. plural instead of singular); Thera 967 (salla-viddhassa ruppato (commentary sarīravikāraṁ āpajjato, Ps.B., 338); Jāt II 437 (commentary ghaṭṭiyamāna pīḷiyamāna) = Vism 49 (dukkhitassa r.); Jāt 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 SN III 86: "ruppatī ti tasmā rūpan ti vuccati kena r.? sītena, uṇhena etc. (all kinds of material dukkha: dukkha II 3b) ruppati." — Or at Snp 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 Jāt 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 Snp 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 Thera 1103; Jāt 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 Jāt III 415); VI 475 (rudaññu = ruta-jña commentary; same meaning); Miln 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; Skt. ruṣṭa] vexed, cross, enraged Jāt 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. Skt. rohaṇa, from ruh: rūhati1] 1. growth Jāt II 322 (virūhanā commentary). 2. healing (of a wound) Miln 112.
:: Rūhati1 [the specific Pāḷi form of the usual Skt. 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 Iti 67; Jāt 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 = Iti 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 Miln 275 (synonymous with bhīma).
:: Rūḷha1 [past participle of rohati; of ruh; Skt. rūḍha] 1. grown Snp 20 (°tiṇa). 2. (see rūhati) healed up Miln 291 (°vaṇa one whose wound has healed): cf. rūhanā.
:: Rūḷha2 at Miln 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. Skt. 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 Vism 333; as 205; °saddena in popular language, in ordinary speech, customarily, commonly speaking Tikapaṭṭhāna 253; Vism 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" Vism 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" SN 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" Vism 446. — Of modern interpretations and discussions see e.g. Buddhist Manual of Psychological Ethics introduction xxxvif., xlviii 153f. DB 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 SN IV 275 = Peta Vatthu II 958 (as one of the ten attributes, with sadda etc., of distinction: see also below D II a); Miln 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 AN 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° Snp 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 Jāt IV 157. (= °yuttakaṁ commentary). — atta-rūpena on my own account SN 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. DN I 245; MN I 266; cakkhunā rūpaṁ passati iṭṭha-rūpaṁ kanta-rūpaṁ etc. SN IV 126; — see further: Vinaya I 34 (sabbaṁ ādittaṁ: cakkhuṁ ādittaṁ, rūpa ādittā etc. with sequence of other āyatanas); DN II 308f., 336f.; MN 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. DN 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 Snp 755; Iti 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. DN III 223, 278; Vism 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 Vism (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 MN III 282f.; SN III 66; quoted and explained in detail at Vism 610; rūpaṁ aniccaṁ Vinaya I 14; MN I 228; III 18 (also explained at Vism 610); SN III 48, 66, 88; rūpe aniccānupassanā Paṭisambhidāmagga II 186f. — See also DN II 301; III 233; Paṭisambhidāmagga I 23, 53, 104; II 96, 102, 109 (rūpassa ādīnavo); Vibhaṅga 1.f., 12f. (in detail); Kathāvatthu 11f.; Vism 443f.; Tikapaṭṭhāna 33; Sammohavinodanī 2, 3, 32f. = SN III 142 (with various similes); Dhp 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) SN II 4; III 59f.; Paṭisambhidāmagga I 183; with explanations at Vism 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 Vism 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: DN III 102, 212, 225, 244, 273; MN I 84 re-knowing-knowing-knowledge SN II 198; III 11 (evaṁ-rūpo siyaṁ, evaṁ vedano etc.), 101 (the same, and the khandhas); Snp 867, 874, 943, 1037, 1121; Mahāniddesa 425; Tikapaṭṭhāna 36, 38, 54, 262; Vism 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 Iti 62; Snp 754; -ūpajīvinī feminine a woman living on her beauty, i.e. a harlot Peta Vatthu Commentary 46, 201; -ññu knowing (various) bodily forms MN I 220 = AN V 347; -taṇhā craving after form DN II 309; III 216, 244, 280; Sammohavinodanī 179 (in detail); -dakkha one clever in forms, viz. An artist (accountant?) Miln 344 (in the Dhamma-nagara); -dhātu the element of form, material element Vism 486; Nettipakaraṇa 32, 97. See above DN 2; -nimitta sign of form Paṭisambhidāmagga I 92; -patta beautiful Jāt I 61; -pamāṇika measuring by form (outward appearance), one of the four kinds of measurements which the world takes of the Tathāgata (see AN II 71 and Puggalapaññatti 53), viz. rūpa°, ghosa°, lūkha°, dhamma° Dhp 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 DN 2; -rāga lust after rebirth in rūpa DN 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 DN I 34; II 112 (explained in detail at Vism 328); III 224, 244, 253; Cullaniddesa §545; as 200 (cf. Expositor 269); -saññin perceiving form DN III 260; Paṭisambhidāmagga II 38; Snp 1113; -santati duration of material form Vism 431; Sammohavinodanī 21; -samussaya accumulation of form, complex form Therīgāthā Commentary 98; -samāpatti attainment of beauty Jāt I 406; -sampatti beauty Jāt III 187; -siri personal splendour Jāt I 60.
:: Rūpaka (neuter) [from rupa] form, figure; likeness of, image (—°); representation Vinaya II 113 (rūpak'okiṇṇāni pattāni, of painted bowls); Theri 394 (see ruppa°); Dhp 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 Jāt II 167; cf. durūpa.
:: Rūpatā (feminine) [abstract from rūpa] (being) shape(d), appearance; accordance, conformity, in phrase bhavya-rūpatāya "by appearance of likelihood" AN 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) SN III 87 (rūpaṁ rūpattāya saṅkhātaṁ).
:: Rūpavant (adjective) [rūpa + vant] 1. having bodily form SN 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 Iti 87 = Miln 217. — DN I 34 (attā dibbo rūpī), 77 (kāyo r. manomayo), 186 (attā etc.), 195 (attapaṭilābho r. manomayo); III 111, 139; MN II 229; SN III 46 (r. arūpī saññī etc.); IV 202, 402; AN 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. Skt. 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); SN I 104 (suddhaṁ r.); II 233; Dhammasaṅgani 584.
-maya made of silver Vinaya II 112; SN III 144 (sovaṇṇamaya + r.); Peta Vatthu II 64 (where in sequence sovaṇṇa°, maṇi°, loha° r.; explained as "rajatamaya" ￼ Peta Vatthu Commentary 95); Dhp I 29.
:: Rūpiya2 see ruppa.
:: Rūta at Jāt 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 Snp 1083, and evaṁ s-ahaṁ Snp 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 Dhp II 6; Peta Vatthu Commentary 280.
:: Sa2 [Indo-Germanic °so° (masculine), °sā° (feminine); nominative singular to base °to° of the oblique cases; cf. Skt. sa (saḥ), sā; Avesta hō, hā; Greek ὁ, ἡ; Gothic sa, so; as 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. Dhp 142; Snp 89). According to Geiger (Pāḷi Grmmar §105) sa occurs in Snp 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 Snp 998 = so ajja; svāhaṁ Jāt I 167 = so ahaṁ; svāyaṁ Vinaya I 2 = so ayaṁ. The following vowel is dropped in so maṁ Iti 57 = so imaṁ. — a form se is Māgadhism for neuter accusative singular taṁ, found e.g. At DN II 278, 279; MN II 254, 255, and in combination seyyathā, seyyathīdaṁ (for which taṁyathā Miln 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" MN 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 ..." MN 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 DN II 273; sajāti having the same origin Jāt 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 Dhp III 788 (for santara Dhp 315); sa-Inda together with Indra DN II 261, 274; AN V 325f.; -°uttara having something beyond, inferior (opposite an°) DN I 80; II 299 = MN I 59; Dhammasaṅgani 1292, 1596; as 50; -°uttaracchada (and °chadana) a carpet with awnings above it DN I 7; II 187 (°ana); AN I 181; Vinaya I 192; Sumaṅgalavilāsinī I 87; -°udaka with water, wet Vinaya I 46; -°udariya born from the same womb, a brother Jāt IV 417, cf. sodariya; -°uddesa with explanation Iti 99; Vism 423 (nāma-gotta-vasena sa-udd.; vaṇṇādi-vasena sākāra); -°upanisa together with its cause, causally associated SN II 30; -°upavajja having a helper MN III 266; -°upādāna showing attachment MN II 265; -°upādisesa having the substratum of life remaining Snp 354; Iti 38; Nettipakaraṇa 92. opposite anupādisesa; -°ummi roaring of the billows Iti 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 MN I 366; DN II 209; Snp 905; Jāt 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 = Dhp III 277 (accusative san tanuṁ); instrumental sena on one's own, by oneself Jāt 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 DN II 77; III 241f., 245; MN I 101; AN II 97; Snp 973; Sammohavinodanī 281.
:: Sabala [Vedic śabala (e.g. Atharvaveda-saṁhita 8, 1, 9) = κέρβερος, Weber, Index Streifen II 297] spotted, variegated Snp 675; Vism 51; Vimāna Vatthu 253; name of one of the dogs in the Lokantara Hell Jāt VI 106, 247 (Sabālo ca Sāmo ca). asabala, unspotted DN II 80.
-kārin acting inconsistently AN 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 DN I 4; SN IV 15; Vinaya I 5; Iti 3; Cullaniddesa sub voce, nominative plural sabbe Snp 66; genitive plural sabbesaṁ Snp 1030. — neuter sabbaṁ the (whole) world of sense-experience SN IV 15, cf. MN I 3. — At Vism 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 DN 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) Jāt III 44; Dhp III 3; °aṭṭhaka (dāna) (a gift consisting of 8×8 things) Miln 291. See detail under aṭṭha B 1. a. — °soḷasaka (of sixteen each) Dhp III 3; °sata (of one-hundred each) Dhp II 6. — Cases adverbially: instrumental sabbena sabbaṁ altogether all, i.e. with everything [cf. BHS sarvena sarvaṁ Divyāvadāna 39, 144, 270; 502] DN II 57; Peta Vatthu Commentary 130; 131. — ablative sabbato "all round," in every respect Peta Vatthu I 111; Jāt VI 76; see paha1; and sabbaso altogether, throughout DN I 34; Snp 288; Dhp 265; Peta Vatthu Commentary 119; Mahāniddesa 421; Dhp IV 100. — Derivations: 1. sabbattha everywhere, under all circumstances SN I 134; Dhp 83; Snp 269; Mahāniddesa 133; Peta Vatthu Commentary 1, 18, 107; Sammohavinodanī 372f. °kaṁ everywhere Jāt I 15, 176, 172; Dāṭhāvaṁsa V 57. 2. sabbathā ￼ in every way; sabbathā sabbaṁ completely DN II 57; SN IV 167. 3. sabbadā always Snp 174, 197, 536; Dhp 202; Peta Vatthu I 91 (= sabbakālaṁ commentary); I 1014 (the same). sabbadā-cana always Iti 36. 4. sabbadhi (from Skt. sarvadha = viśvadha, Weber, Index Streifen III 392) everywhere, in every respect DN I 251; II 186; Snp 176; Dhp 90; also sabbadhī Snp 952, 1034; Vinaya I 38; Sammohavinodanī 377; Vism 308 (= sabbattha); Mahāniddesa 441, 443.
-atthaka concerned with everything, ado - all Jāt II 30; 74; Dhp II 151 (mahāmatta). — profitable to all Miln 373 (Text -ṭṭh-). of kammaṭṭhāna Paramatthajotikā II II 54; Vism 97; -atthika always useful Miln 153; -ābhibhū conquering all Snp 211; Vinaya I 8; -otuka corresponding to all the seasons DN II 179; Peta Vatthu IV 122; Saddhammopāyana 248; -kammika (amacca) (a minister doing all work Vism 130; -kālaṁ always: see sadā; -ghasa all-devourmg Jāt I 288; -ji all-conquering SN IV 83; -(ñ)jaha abandoning everything SN II 284;Snp211; Dhp 353 = Vinaya I 8; -ññu omniscient MN I 482; II 31, 126; AN I 220; Miln 74; Sammohavinodanī 50; Paramatthajotikā II 229, 424, 585; Jāt I 214; 335; ºta (feminine) omniscience Puggalapaññatti 14; 70; Jāt I 2, 14; Nettipakaraṇa 61, 103; also written sabbaññūta; sabbaññuta-ñāṇa (nt.) omniscience Nettipakaraṇa 103; Sumaṅgalavilāsinī I 99; Sammohavinodanī 197. Also written sabbaññūº ￼, thus Jāt I 75; -dassavin one who sees (i.e. knows) everything MN I 92; -byohāra business, intercourse Udāna 65; see saṁvohara; -bhumma universal monarch Jāt VI 45; -vidū all wiseSnp177, 211; Vinaya I 8; Dhp 353; -samharaka a kind of perfume "eau de mille fleurs" Jāt VI 336; -sadhāraṇa common to all Jāt I 301f.
:: Sabbassa (sabbaso ￼) (neuter) [sarvasva] the whole of one's property Jāt III 105; V 100 (read: sabbasa vā pan'assa haranti); — haraṇa (neuter) confiscation of one's property Jāt III 105; V 246 (varia lectio); sabbassaharaṇadaṇḍa (masculine) the same Jāt 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. Jāt III 50; IV 19; V 324.
:: Sabbatthatā the state of being everywhere; sabbatthatāya on the whole DN I 251; II 187; MN I 38; SN IV 296; AN III 225; V 299, 344. Explained at Vism 308 (with tt).
:: Sabbāvant (adjective) [cf. BHS sarvāvant Divyāvadāna 294, 298, 352] all, entire DN I 73, 251; III 224; AN III 27; V 299f., 344f.
:: Sabbha see a°.
:: Sabbhin see a°.
:: Sabhaggata (adjective) [sabhā + gata] gone to the hall of assembly AN I 128; Snp 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 DN II 274; AN I 143; SN I 176; Jāt I 119; 157, 204. 2. a public rest-house, hostelry Jāt I 302. dhamma° chapel Jāt VI 333.
-gata = sabhaggata SN V 394; MN I 286.
:: Sabhāga (adjective) [sa2 + bhāga] common, being of the same division Vinaya II 75; like, equal, similar Miln 79; s. āpatti a common offence, shared by all Vinaya I 126f.; vīthisabhāgena in street company, the whole street in common Jāt II 45; opposite visabhāga unusual Jāt I 303; different Vism 516; Miln 79.
-ṭṭhāna a common room, a suitable or convenient place Jāt I 426; III 49; V 235; -vuttin living in mutual courtesy, properly, suitably Vinaya I 45; Jāt I 219; a-sabhāgavuttin Jāt I 218; sabhāgavuttika Vinaya II 162; AN III 14f.; a-sabhāgavuttika ibid.
:: Sabhājana [Dhatupāṭha 553: pīti-dassanesu] honouring, salutation Miln 2.
:: Sabhāva [sa4 + bhāva] 1. state (of mind), nature, condition Miln 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 Miln 164; Jāt V 459; V 198 (opposite musāvāda); Jāt VI 469; sabhāvaṁ sincerely, devotedly [BD: faithfully] Jāt VI 486.
-dhamma principle of nature Jāt I 214; -dhammatta = °dhamma Vism 238; -bhūta true Jāt III 20.
:: Sabhāya (neuter) = sabhā Vinaya III 200.
:: Sabhoga1 (adjective) [sa3 + bhoga] wealthy DN I 73.
:: Sabhoga2 [sa4 + bhoga] property, possession Miln 139.
:: Sabhojana (adjective-neuter) [sa3 + bhojana] sharing food (?) Vinaya IV 95; Snp 102.
:: Sabrahmaka (adjective) [sa3 + brahma + ka] including the Brahma world DN I 62; III 76, 135; AN I 260; II 70; SN V 423; Vinaya I 11; Sumaṅgalavilāsinī I 174.
:: Sacāca (conjunction) if indeed Vinaya I 88; see sace.
:: Sacca ￼ (adjective) [cf. Skt. satya] real, true DN I 182; MN II 169; III 207; Dhp 408; neuter saccaṁ truly, verily, certainly Miln 120; saccaṁ kira is it really true? DN I 113; Vinaya I 45, 60; Jāt I 107; saccato truly SN III 112. — (neuter as noun) saccaṁ the truth AN II 25, 115 (parama°); Dhp 393; also: a solemn asseveration Mahāvaṁsa 25, 18. Sacce patiṭṭhāya keeping to fact, MN I 376. — plural (cattāri) saccāni the (four) truths MN II 199; AN II 41, 176; Snp 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; DN II 304f.; III 277; AN I 175f.; Vism 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 Jāt I 294.
-avhaya deserving his name, epithet of the Buddha Snp 1133, cf. Cullaniddesa §624; -ādhitthāna determined on truth MN III 245; DN III 229; -ānupaṭṭi realization of truth MN II 173f. -ānubodha awakening to truth MN II 171 sq. -ānurakkhaṇa warding of truth, MN II 176; -ābhinivesa inclination to dogmatize, one of the kāya-ganthas SN V 59; Dhammasaṅgani 1139; as 377; -ābhisamaya comprehension of the truth Snp 758; Thera 338; Therīgāthā Commentary 239; -kāra ratification, pledge, payment in advance as guarantee Jāt I 121; -kiriyā a solemn declaration, a declaration on oath Jāt I 214, 294; IV 31, 142; V 94; Miln 120; Mahāvaṁsa 18, 39 (see Mahāvaṁsa translation page 125 on term); -ñāṇa knowledge of the truth Vism 510; Dhp IV 152; -nāma doing justice to one's name, bearing a true name, epithet of the Buddha AN III 346; IV 285, 289; Peta Vatthu Commentary 231; -nikkhama truthful Snp 542; -paṭivedha penetration of the truth Paṭisambhidāmagga II 57; -vaṅka a certain kind of fish Jāt V 405 (the Copenhagen manuscript has [sa]sacca-vaṅka, which has been given by Fausbøll as sata-vaṅka); -vacana (1) veracity MN I 403; Dhp I 160; (2) = saccakiriyā Paramatthajotikā I 169, 180; -vajja truthfullness DN I 53; SN IV 349; Jāt IV 320; -vācā the same AN II 228; III 244; Jāt I 201; -vādin truthful, speaking the truth DN I 4; III 170; AN II 209; IV 249, 389; SN I 66; Snp 59; Dhp 217; Miln 120; Cullaniddesa §623; Dhp III 288; -vivaṭṭa revelation of truth Paṭisambhidāmagga I 11; -sandha truthful, reliable DN I 4; III 170; AN II 209; IV 249; Sumaṅgalavilāsinī I 73; -sammatā popular truth, maxim SN IV 230.
:: Saccāpeti at AN 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 AN IV 343 is most likely an old mistake for ghaṭṭessati is the same passage at AN III 343; the meaning is "to touch," or to approach, disturb. It is hardly = saśc "to accompany."
:: Sacchanda (adjective) [sa4 + chanda] self-willed, headstrong Jāt I 421; as sacchandin ibid.
:: Sacchavīni (mūlāni) at AN 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 SN III 223f.; DN III 230 = AN II 182 (in four ways: by kāya, sati, cakkhu, paññā).
:: Sacchikaroti [cf. Skt. 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 DN I 229; SN IV 337; V 11, 49. — Future °karissati SN V 10; MN II 201 (as sacchi vā k.). — preterit sacchākāsi SN IV 63; Paramatthajotikā II 166. — gerund °kātabba Vinaya I 11; SN V 422; and °karaṇīya (q.v.). — past participle sacchikata.
:: Sacchikata [past participle of sacchi-karoti cf. BHS sākṣātkṛtaḥ Avadāna-śataka I 210] seen with one's own eyes, realized, experienced DN I 250; SN V 422 = Vinaya I 11; Dhp IV 117.
:: Sacchikiriyā (feminine) [from sacchikaroti] realization, experiencing, oath, ordeal, confirmation DN I 100 (etc.). DN I 100; III 255; SN IV 254; AN I 22; II 148; III 101; IV 332f.; Snp 267; Vism 696f.; Dhammasaṅgani 296; Dhp IV 63.
:: Saccika (adjective) [cf. Skt. satyaka] real, true Miln 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 (= Skt. sāci-kṛṣta) "pulled sideways," i.e. "misunderstood."
:: Sace (conjunction) [sa2 + ce; cf. sacāca] if DN I 8, 51; Vinaya I 7; Dhp 134; Jāt I 311. — sace ... noce if ... if not Jāt VI 365.
:: Sacetana (adjective) [sa3 + cetana] animate, conscious, rational Jāt I 74; Mahāvaṁsa 38, 97.
:: Sacetasa (adjective) [sa3 + cetasa] attentive, thoughtful AN I 254 (= citta-sampanna commentary).
:: Sacitta1 (neuter) [sa4 + citta] one's own mind or heart DN II 120; Dhp 183, 327 = Miln 379.
:: Sacitta2 (adjective) [sa2 + citta] of the same mind Jāt V 360.
:: Sacittaka (adjective) [sa3 + citta + ka] endowed with mind, intelligent as 295.
:: Sadara (adjective) [sa3 + dara] fearful, unhappy AN II 172; MN I 280, 465 = DN 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 AN I 289.
:: Sadattha [sat (= sant) + attha] the highest good, ideal DN II 141; MN I 4; AN V 207f.; Dhp 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 Dhp III 160 ("sake atthe"), and adopted in translation at DB II 154.
:: Sadatthuta (adjective) [sadā + thuta] always praised Jāt IV 101 (= nicca-pasattha commentary).
:: Sadā ￼ (adverb) [from saṁ°] always Snp 1041, 1087, 1119; Cullaniddesa §631 (where long stereotype definition); Dhp 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 Jāt I 363f. (cf. Divyāvadāna 603); a class of devas DN II 260.
:: Sadda [cf. late Vedic śabda; BHS śabda as neuter at Avadāna-śataka I 3] 1. sound, noise DN I 79, 152; III 102f., 146, 234, 244f., 269, 281; MN III 56, 267; AN III 30f.; IV 91, 248; Jāt I 3 (ten sounds); Snp 71; Vism 408 (various kinds); Dhammasaṅgani 621 (udaka°); Dhp II 7 (udrīyana°); defined at Vism 446 ("sota-paṭihanana-lakkhaṇa," etc.) and at Sammohavinodanī 45 ("sappatī ti saddo, udāhariyatī ti attho"). 2. voice Jāt II 108. 3. word Vinaya I 11; Iti 114; Dhp 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 Vism 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; Dhp 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 DN II 115; 244; SN III 225; Peta Vatthu II 83; Jāt V 480; Dhp II 27. present participle saddahanto Sumaṅgalavilāsinī I 81; Peta Vatthu Commentary 148 (a°), 151 (a°), 285; and saddahāna SN I 20, 214; Snp 186; Iti 112. potential saddheyya Jāt II 446 (= saddaheyya commentary); 2nd plural saddahetha Jāt III 192; 3rd plural saddheyyuṁ SN II 255. At Jāt 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 Jāt II 37; V 480; Peta Vatthu Commentary 217; saddahātabba DN II 346; saddahitabba Miln 310; saddheyya Vinaya III 188; and saddhāyitabba (causative!) Peta Vatthu Commentary 109. Acausative preterit 2 singular is (mā) ... saddahesi Jāt VI 136-140 — gerund saddhāya Jāt V 176 (= saddahitvā commentary); infinitive saddhātuṁ Jāt V 445. Past participle (causative) saddhāyita. — causative II saddahāpeti to make believe, to convince; potential °dahāpeyya Jāt VI 575; Peta Vatthu IV 125; future °dahāpessati Jāt I 294.
:: Saddala (adjective) [cf. Skt. śādvala] grassy Thera 211; Jāt I 87; VI 518; Miln 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 Skt. śabdayati and śabdāyati] 1. to make a sound Miln 258; Peta Vatthu IV 81 (saddāyase read for saddahase); IV 161 (the same); Udāna 61 (°āyamāna noisy). 2. to call, summon (with accusative) Jāt III 288.
:: Saddha1 (adjective) [original adjective of saddha2, but felt to be adjective of saddhā; cf. BHS śrāddha Avadāna-śataka I 83, 383] 1. believing faithful DN I 171; SN I 43; II 159f.; AN I 150; II 164, 227f.; III 3f., 34, 182; IV 38, 145, 314f.; V 10f., 124f.; Snp 188, 371; Dhp 8; Peta Vatthu I 104; IV 186; Dhp II 82. — as(s)addha unbelieving Peta Vatthu Commentary 42, 54, 67, 243 and passim (see a°). 2. credulous Snp 853; Dhp 97.
:: Saddha2 [cf. Epic Skt. and Sūtra literature śrāddha, from śrad-dhā] a funeral rite in honour of departed relatives connected with meals and gifts to the brahmins DN I 97; AN I 166; V 269, 273; Sumaṅgalavilāsinī I 267; saddhaṁ pamuñcati to give up offerings, to abandon Brahmanism Vinaya I 7; DN II 39; Snp 1146. The word is neuter according to Abhidhānappadīpikā and AN V 269-273; locative °e, DN I 97; Jāt 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. BHS 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) MN I 46; SN V 172f.; AN I 69; III 7f., 174f., 435f.; V 169, 317; Snp 1020; Dhp 38; Jāt V 483; Dhp IV 95. Seven saddhammas: MN I 354, 356; DN III 252, 282; AN IV 108f. — opposite a-saddhamma (q.v.); four a°: AN II 47; eight: Vinaya II 202.
-garu paying homage to the true religion SN I 140; -savana hearing the (preaching of the) true Dhamma DN III 227, 274; AN 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) DN I 63; III 164f.; SN I 172 = Snp 76; SN V 196; Dhp 144; AN I 150, 210; III 4f., 352; IV 23; V 96; Dhammasaṅgani 12; Miln 34f.; Tikapaṭṭhāna 61, 166, 277, 282. — instrumental saddhāya (used as adverb) in faith, by faith in (accusative or genitive) Vinaya II 289 (āyasmantānaṁ); Jāt V 176 (pabbajita); Peta Vatthu Commentary 49 (kammaphalaṁ s.); or shortened to saddhā (-pabbajita) MN I 123; AN I 24; Jāt I 130. The same phrase as saddhāya pabbajita at SN I 120 is explained as "saddahitvā" by Buddhaghosa (see Kindred Sayings I 321), thus taking it as gerund.
-ānusārin walking according to faith MN I 479; AN I 74; Puggalapaññatti 15; Nettipakaraṇa 112, 189; -indriya (saddh°) the faculty, i.e. the moral sense, of faith DN III 239, 278; AN II 149; SN V 193, 377; Dhammasaṅgani 12, 62, 75; Nettipakaraṇa 19; -cariyā living in faith Vism 101; -deyya a gift in faith DN I 5; Vinaya I 298; IV 30; Sumaṅgalavilāsinī I 81; -vimutta emancipated through faith MN I 478; AN 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 DN II 320; AN IV 109 (so read for °sika); Theri 43, 69.
:: Saddhāyita [past participle of saddahati; BHS 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 BHS is sārdhaṁ, e.g. s. vihārin Avadāna-śataka II 139] together; as preposition (following the noun): in company with (instrumental) DN I 31; Vinaya I 32; III 188 (explained as "ekato"); Jāt I 189; II 273; Sumaṅgalavilāsinī I 35; Miln 23; also with locative Sumaṅgalavilāsinī I 15; or genitive Vinaya II 154; Jāt I 420. As adverb saddhiṁ agamāsi Jāt I 154, cf. saddhiṅkīḷita Jāt II 20.
-cara companion Snp 45, 46 (= ekato cara Cullaniddesa §633); Dhp 328; -vihārika (saddhi°) co-resident, fellow-bhikkhu; pupil Vinaya I 45f.; AN III 70; Jāt I 182, 224; Vism 94; Dhp II 19; -vihārin the same AN II 239; III 69; Jāt 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. Skt. śārdūla] a leopard Miln 23.
:: Saderita see saterita.
:: Sadevaka (adjective) [sa3 + deva + ka] together with the devas, with the deva world DN I 62; III 76, 135; Snp 86; Vinaya I 8, 11; Dhp 44; Sumaṅgalavilāsinī I 174. At Jāt 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 MN I 523; Snp 1020; Buddhavaṁsa II 6 = Jāt I 3.
:: Sadhammika [sa2 + dhamma + ika] co-religionist DN II 273.
:: Sadhana (adj). [sa3 + dhana] wealthy, rich DN I 73; Jāt I 334.
:: Sadisa (adjective) [sa2 + disa = dṛśa] similar, like, equal DN II 261; SN III 48f.; AN I 125 = Puggalapaññatti 35; Vinaya I 8; Jāt I 191; Dhammasaṅgani 116; Vism 543 = Sammohavinodanī 148. cf. sādisa.
:: Sagabbha (adjective) [sa3 + gabbha] with afœtus, pregnant Mahāvaṁsa 33, 46.
:: Sagaha (adjective) [sa3 + gaha2] full of crocodiles Iti 57, 114. As sagāha at SN IV 157.
:: Sagandhaka (adjective) [sa3 + gandha + ka] fragment Dhp 52.
:: Sagāmeyya (adjective) [gerundive formation from gāma, + sa2 = saṁ°) hailing from the same village SN I 36, 60.
:: Sagārava (adjective) [sa3 + gārava] respectful, usually combined with sappatissa and other synonyms, e.g. Vinaya I 45; Iti 10; Vism 19, 221.
:: Sagāravatā (feminine) [from sagārava] respect Thera 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" Vism 427); usually the kāmāvacara-devaloka, sometimes also the twenty-six heavens (Thig-a 74). Sometimes as sagga ṭhāna (cf. °loka), e.g. Jāt VI 210. — Vinaya I 223; DN II 86; III 52, 146f.; MN I 22, 483; SN I 12; AN I 55f., 292f.; II 83f.; III 244, 253f.; IV 81; V 135f.; Snp 224 (locative plural saggesu); Iti 14; Peta Vatthu I 13; Vism 103, 199.
-āpāya heaven and hell Theri 63; Snp 647; -ārohaṇa (-sopāna) (the stairs) leading to heaven (something like Jacob's ladder) Vism 10; -nikkhitta put into heaven -kathā discourse or talk about heaven Vinaya I 15 (cf. anupubbikathā) -kāya the heavenly assembly (of the gods) Jāt VI 573; -dvāra heaven's gate Vism 57; -patha = sagga Jāt I 256; -pada heavenly region, heaven Jāt II 5; IV 272 (= saggaloka); -magga the way to heaven Jāt VI 287; Dhp I 4; -loka the heaven world MN I 73; Jāt IV 272; -saṁvattanika leading to heaven DN III 66.
:: Saggh° see Sakkoti.
:: Sagguṇa [sat + guṇa] good quality, virtue Saddhammopāyana 313.
:: Saghaccā (feminine) [sat + ghaccā] just or true killing Jāt I 177.
:: Sagocara [sa2 = saṁ, + gocara] companion, mate (literal having the same activity) Jāt II 31.
:: Sagotta [sa2 = saṁ, + gotta] a kinsman Jāt V 411; cf. VI 500.
:: Saguḷa [sa3 + guḷa2] a cake with sugar Jāt 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; Snp 49, 928; Theri 414 = 425; sahā Snp 231.
-anukkama = sahānukkama with the bridle Dhp 398; Dhp IV 161; -āmacca together with the ministers Mahāvaṁsa 5, 182; -āvudha together with one's weapons Jāt IV 416; -indaka together with Indra DN II 208, 221; Vimāna Vatthu 301; -ūdaka together with water Jāt V 407; -oḍha together with the stolen goods; coraṁ °-aṁ gahetvā Vism 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) MN I 489; -kāra a sort of fragrant mango Paramatthajotikā I 53; -gata accompanying, connected with, concomitant Vinaya I 10; DN II 186; SN 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 Jāt 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.; Vism 535; -jīvin (feminine -ī) living together with Vinaya IV 291, 325f. -dhammika having the same Dhamma, co-religionist MN I 64; Mahāniddesa 485 (opposite para°); regarding the Dhamma DN I 94, 161; MN I 368; Vinaya I 134; Nettipakaraṇa 52; Sumaṅgalavilāsinī I 263 (= sahetuka, sakāraṇa); that which is in accordance with the Dhamma Dhammasaṅgani 1327; MN 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 Iti 73; -paṁsukīḷita a companion in play, a playfellow AN II 186: Jāt I 364; IV 77; Peta Vatthu Commentary 30; -pesuṇa together with slander Snp 862f.; Mahāniddesa 257; -bhāvin being at one's service Jāt III 181 (amacca); -bhū arising together with Dhammasaṅgani 1197; Nettipakaraṇa 16; a class of devas DN II 260; -macchara with envy Snp 862; -yoga = karaṇa-vacana Paramatthajotikā II 44; -vatthu living together with Theri 414 = 425; Therīgāthā Commentary 269; -vāsa living together, associating Vinaya II 34; Iti 68; -vāsin living together Jāt 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 (?) SN IV 180. [BD]: -sokin together in sorrow; joined in sorrow.
:: Saha2 (adjective) [from sah] submitting to, enduring MN I 33; Thera 659; Jāt VI 379; sabbasaha Jāt V 425, 431. — dussaha hard to endure Saddhammopāyana 95, 118, 196
:: Sahasā (adverb) [instrumental of sahas (Vedic), force] forcibly, hastily, suddenly Snp 123; Dhp III 381; Peta Vatthu Commentary 40, 279; inconsiderately Jāt I 173; III 441. -°kāra violence DN I 5; III 176; AN II 209; Puggalapaññatti 58; Jāt 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 Dhp 100; satasahassaṁ vassāni Jāt I 29; also in the plural after other numerals cattāri satasahassāni chaḷabhiññā Buddhavaṁsa II 204 = Jāt I 29; also with the thing counted in the genitive, accharānaṁ sahassaṁ Mahāvaṁsa 17, 13; AN 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 Jāt VI 484; satasahassiyo gāvo one-hundred-thousand cows Snp 308; the thing counted then precedes in a compound jāti-sahassaṁ one-thousand births DN I 13; Iti 99; ghaṭa-sahassam pi udakaṁ Miln 189; sindhava-sahasso ratho Jāt VI 103; sahassaṁ sahassena a thousand times a thousand Dhp 103; sahassass'eva in thousands DN II 87. -sahassaṁ (neuter) one-thousand gold pieces Dhp 106; Jāt VI 484; Miln 10; satasahassaṁ a hundred thousand Jāt I 28; sahassa (adjective) (feminine ī) worth a thousand Jāt V 484, 485; Therīgāthā Commentary 72 (Apadāna verse 45, read sahassayo for °aso); epithet of Brahmā, the B. of a thousand world systems MN III 101. cf. dasa-sahassī.
-akkha thousand-eyed, the god Sakka SN I 229; Jāt VI 203; sahassacakkhu the same Jāt V 394, 407; -aggha worth a thousand Miln 284; -āra having one-thousand spokes DN II 172; -ṭṭhavikā a purse with one-thousand pieces (of money) Vism 383; Jāt I 506; Dhp II 37; Vimāna Vatthu 33; -netta thousand-eyed, the god Sakka SN I 226; Snp 346; Jāt III 426; IV 313; V 408; VI 174; Vimāna Vatthu 3010; Dhp I 17; -bāhu having a thousand arms, said of Ajjuna Jāt V 119, 135, 145 (°-rājā); 267, 273; VI 201; -bhaṇḍikā a heap of one-thousand pieces Jāt II 424; III 60; IV 2; -raṁsi the sun Jāt 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 AN I 227; Thera 909.
:: Sahassika (adjective) [from sahassa] thousandfold Jāt I 17; IV 175 (so for °iyo).
:: Sahassī-lokadhātu (feminine) a thousandfold world, a world system DN I 46; AN I 228; Sumaṅgalavilāsinī I 130; dasasahassī-lokadhātu ten world systems Jāt I 51, 63; cf. dasasahassī and lokadhātu.
:: Sahati [sah to prevail] 1. to conquer, defeat, overcome MN I 33; SN IV 157; Snp 942; Dhp 335; Iti 84; Jāt I 74; II 386 (avamānaṁ); III 423 (the same). 2. to bear, endure Snp 20; Puggalapaññatti 68. 3. to be able DN II 342 (sayhāmi); potential sahe Snp 942; potential saheyya MN I 33; saha (imperative excuse, forgive, beg your pardon!) Jāt III 109; gerundive sayha that which can be endured, able to be done Snp 253; Dāṭhāvaṁsa II 29; a-sayha Miln I 14818.
:: Sahattha [sa4 + hattha] one's own hand Jāt I 68; usually sahatthā (ablative) with one's own hand Vinaya I 18; AN I 274; DN I 109; Snp page 107; Jāt I 286; Peta Vatthu II 98; II 954; Miln 15. instrumental sahatthena the same Peta Vatthu Commentary 110, 124, 135; Jāt III 267; VI 305. cf. sāhatthika.
:: Sahatthin (adjective) [sa3 + hatthin] together with the elephant Mahāvaṁsa 25, 70.
:: Sahavya (neuter) [from sahāya, cf. Skt. sāhāyya] companionship Vimāna Vatthu 477 (= sahabhāva Vimāna Vatthu 202). -°ūpaga coming into union with DN I 245.
:: Sahavyatā (feminine) [abstract from sahavya] companionship DN I 18, 235; II 206; MN II 195; III 99; SN IV 306; AN III 192.
:: Sahājanetta [sahāja + netta] at Snp 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 Skt. sahāya, from saha + i] companion, friend DN II 78; MN I 86; SN IV 288; Puggalapaññatti 36; Snp 35, 45f.; Jāt II 29; -kicca assistance (?) Jāt V 339; -matta companion Jāt IV 76; -sampadā the good luck of having companions Snp 47; adiṭṭha-° a friend who has not yet been seen personally Jāt I 377; III 364; bahu-° having many friends Vinaya II 158; nāhaṁ ettha sahāyo bhavissāmi I am not a party to that Jāt III 46; asahāya Miln 225.
:: Sahāyaka (adjective) [from sahāya] feminine °yikā companion, ally, friend Vinaya I 18; DN II 155; AN II 79, 186; Jāt I 165; II 29; V 159; VI 256 (gihī sahāyakā, read gihisahāyakā [?]).
:: Sahāyatā (feminine) [abstract from sahāya] companionship Dhp 61; sahāyatta (neuter) the same Mahāvaṁsa 30, 21.
:: Sahetu (adjective) [sa + hetu] having a cause, together with the cause Vinaya I 2; DN I 180; Sumaṅgalavilāsinī I 263. See hetu.
:: Sahetuka having a cause, accompanied by a cause (especially of good or bad karma) AN I 82; Dhammasaṅgani 1073.
:: Sahirañña (adjective) [sa + hirañña] possessing gold Snp 102.
:: Sahita [past participle of saṁ + dhā, cf. Skt. sahita = saṁhita] 1. Accompanied with Mahāvaṁsa 7, 27. 2. united, keeping together DN I 4; Jāt IV 347; Puggalapaññatti 57. 3. consistent, sensible, to the point DN I 8; AN II 138; IV 196; SN III 12; Dhp 19 (at Dhp I 157 explained as a name for the Tipiṭaka, thus equalling Skt. saṁhita); Puggalapaññatti 42. 4. close together, thick Theri 254. — araṇisahita (neuter) firewood and appurtenances Vinaya II 217; DN II 340f.; Jāt I 212; Dhp II 246. — sahitaṁvata (adjective) having a consistent or perpetual vow, i.e. living the holy life Jāt 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 Skt. śaṁsita-vrata.
:: Sahitar [agent noun from sahati] one who endures Snp 42.
:: Sahoḍha see under saha1.
:: Sajala (adjective/noun) [sa3 + jala] watery, wet; neuter water.
-da giving water, bringing rain (of wind) Vism 10; -dhara holding water, i, e. a cloud Vimāna Vatthu 223.
:: Sajana [sa4 + jana] a kinsman Jāt IV 11 (read °parijanaṁ).
:: Sajati1 [sṛj, cf. Avesta hərəƶaiti to let loose; Skt. sarga pouring out, sṛṣṭi emanation, creation] to let loose, send forth; dismiss, give up Snp 386, 390; Jāt 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 DN II 266 (imperative saja). udakaṁ sajati to embrace the water, poetic for "to descend into the water" Jāt 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; Jāt II 108 (°putta).
:: Sajitar see sañjitar.
:: Sajīva1 (adjective) [sa3 + jīva] endowed with life Mahāvaṁsa 11, 13.
:: Sajīva2 [for saciva?] a minister Jāt VI 307, 318 (= amacca commentary).
:: Sajīvāna (neuter) at SN 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 Jāt 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 Jāt I 98; II 325; III 271; Miln 351; Peta Vatthu Commentary 156, 256. Of a bow furnished with a bow-string AN III 75.
:: Sajjaka (adjective) = sajja; Jāt IV 45 (gamana° ready for going, "fertig").
:: Sajjana1 (neuter) [from sṛj] decking, equipping Therīgāthā Commentary 241.
:: Sajjana2 [sat(= sant) + jana] a good man Miln 321.
:: Sajjati [passive of sañj or saj to hang. cf. saṅga] 1. to cling, to, to be attached SN I 38, 111 (preterit 2 singular sajjittho); II 228; AN II 165; Jāt I 376 (the same asajjittho); Snp 522, 536. present participle (a)sajjamāna (un)-attached Snp 28, 466; Jāt III 352. 2. to hesitate Jāt 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), Skt. sarjayati] to send out, prepare, give, equip; to fit up, decorate: dānaṁ to give a donation Dhp II 88; pātheyyaṁ to prepare provisions Jāt III 343; gehe to construct houses Jāt I 18; nāṭakāni to arrange ballets Jāt I 59; yaññaṁ to set up a sacrifice Jāt I 336; dhammasabhaṁ to equip a hall for a religious meeting Jāt III 342; nagaraṁ to decorate the town Jāt V 212; paṇṇākāraṁ to send a present Jāt III 10. — causative II sajjāpeti to cause to be given or prepared Jāt I 446: Peta Vatthu Commentary 81. cf. vissajjeti.
:: Sajjha (neuter) [cf. Skt. sādhya] silver DN II 351 (varia lectio); SN V 92 (varia lectio); AN III 16. cf. sajjhu.
-kāra silversmith Miln 331.
:: Sajjhāya [cf. Skt. svādhyāya, sva + adhyāya, i.e. sa4 + ajjhaya, cf. ajjhayana and ajjhāyaka] repetition, rehearsal study DN III 241; Vinaya I 133; II 194; AN IV 136; SN V 121 Jāt I 116, 436; II 48; Miln 12, Paramatthajotikā I 24; Sammohavinodanī 250f. °ṁ karoti to study DN III 241; AN III 22; Jāt V 54.
:: Sajjhāyati [denominative from sajjhāya, cf. BHS svādhyāyita Avadāna-śataka I 287; II 23] to rehearse, to repeat (a loud or silently), to study Jāt I 435; II 273; III 216; IV 64; Miln 10. — present participle °āyanto Dhp III 347; gerund sajjhāya SN I 202, and sajjhāyitvā Jāt IV 477; V 450; Paramatthajotikā I 97. — causative sajjhāpeti to cause to learn, to teach Jāt III 28 (of teacher, with adhīyati, of pupil). Causative II sajjhāyāpeti the same Miln 10.
:: Sajjhu (neuter) [cf. sajjha] silver DN II 351; SN V 92; Jāt VI 48; Mahāvaṁsa 19, 4; 27, 26; 28, 33.
:: Sajjita [past participle of sajjeti] issued, sent off; offered, prepared SN II 186; Vinaya III 137 (here in sense of "happy" = sukhita); Miln 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 Dhp 71 (°khīra; cf. Dhp II 67).
:: Sajjukaṁ = sajju: 1. quickly Mahāvaṁsa 7, 6; 14, 62. 2. newly Vimāna Vatthu 197.
:: Sajjulasa [cf. Skt. 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 DN I 95; Vinaya I 25; AN I 141; Jāt I 232; Sumaṅgalavilāsinī I 264.
:: Saka (adjective) [sa1 + ka] own DN I 106, 119, 231; II 173 (sakaṁ te "all be your own," as greeting to the king); MN I 79; Vinaya I 3, 249 (ācariyaka); SN V 261 (the same); Snp 861; Iti 76; Mahāniddesa 252; Peta Vatthu I 51 (ghara); II 61 (bhātā). — Opposite assaka2. appassaka having little or nothing as one's own (= daḷidda) AN I 261; II 203; kamma-ssaka possessing one's own kamma MN III 203f.; AN V 288; Miln 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; DN I 156, 229; III 107; MN I 34; SN III 168; AN I 120, 232f.; II 89, 134; III 348; IV 292f., 380; V 138f., 372f.; Dhp IV 66.
:: Sakadāgāmitā (feminine) [abstract from Sakadāgāmin] the state of a "once-returner" DN II 206.
:: Sakala (adjective) [cf. Skt. sakala] all, whole, entire Vinaya II 109; Vism 321; Paramatthajotikā II 132; Peta Vatthu Commentary 93, 97, 111. cf. sākalya.
:: Sakalikā (feminine) [from sakala = Skt. śakala potsherd] a potsherd; a splinter, bit DN II 341; AN II 199 = SN IV 197; SN I 27 = Miln 179; MN I 259; AN V 9 (°aggi); Jāt IV 430; Miln 134; Paramatthajotikā I 43 (maccha°); Nettipakaraṇa 23; as 319. — sakalikaṁ sakalikaṁ in little pieces Vinaya II 112. — sakalika-hīra a skewer Jāt 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 DN I 135.
:: Sakaṇika (adjective) [sa + kaṇa + ika] having a mole DN 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 DN I 135; Theri 352; Sumaṅgalavilāsinī I 296.
:: Sakaraṇīya (adjective) [sa3 + karaṇīya] one who still has something to do (in order to attain perfection) DN II 143; Thera 1045; Miln 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. Skt. śakaṭa; Vedic śakaṭī] a cart, waggon; a cartload DN II 110; Vinaya III 114; Jāt I 191; Miln 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 Jāt II 296.
-gopaka the guardian of the waggon Dhp 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 DN II 234, of the earth — that is, India as then known — and at DN 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. DB II 269; -vāha a cart-load Peta Vatthu II 75; -vyūha "the waggon array," a wedge-shaped phalanx Jāt II 404; IV 343; Vism 384.
:: Sakaṭa2 see kāsaṭa.
:: Sakāsa [sa3 + k. = Skt. kāśa] presence; accusative sakāsaṁ towards, to Snp 326; Jāt V 480; Peta Vatthu Commentary 237; locative sakāse in the presence of, before Jāt III 24; IV 281; V 394; VI 282.
:: Sakāsaṭa (adjective) [sa3 + k.] faulty, wrong (literal bitter) Miln 119 (vacana).
:: Sakhi [Vedic sakhi masculine and feminine] a companion, friend; nominative sakhā Jāt II 29; 348; accusative sakhāraṁ Jāt II 348; V 509; and sakhaṁ Jāt II 299; instrumental sakhinā Jāt IV 41; ablative sakhārasmā Jāt III 534; genitive sakhino Jāt VI 478; vocative sakhā Jāt III 295; nominative plural sakhā Jāt III 323; and sakhāro Jāt III 492; genitive sakhīnaṁ Jāt III 492; IV 42; and sakhānaṁ Jāt II 228. In compounds with bhū as sakhi° and sakhī°, e.g. sakhibhāva friendship Jāt VI 424; Peta Vatthu Commentary 241; and sakhībhāva Jāt III 493.
:: Sakhikā (feminine) [from sakhi] a female friend Jāt III 533.
:: Sakhila (adjective) [from sakhi] kindly in speech, congenial DN I 116; Vinaya II 11; Jāt I 202, 376; Miln 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 Thera 1018, 1019.
:: Sakhī (feminine) [to sakhi] a female friend Jāt II 27, 348.
:: Sakhura (adjective) [sa3 + khura] with the hoofs Jāt I 9; Buddhaghosa on MN I 78 (see MN I 536).
:: Sakhya (neuter) [Sanskrit sākhya; cf. sakkhī] friendship Jāt II 409; VI 353f.
:: Sakicca (neuter) [sa4 + kicca] one's own duty or business Vism 321 (°pasuta).
:: Sakiccaya (neuter) [sa4 + kiccaya = kṛtya] = sakicca Miln 42; as 196 (°pasuta).
:: Sakid and Sakiṁ (adverb) [from sa° = saṁ] once. 1. sakiṁ: DN II 188; Jāt I 397; Dhp III 116 (sakiṁvijātā itthi = primipara); once more: Miln 238; once for all: Theri 466; Dhp II 44; Therīgāthā Commentary 284. 2. sakid (in composition; see also sakad-āgāmin): in sakid eva once only AN 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 Snp 620 = Dhp I 246; Dhp 396 (= rāgādīhi kiñcanehi sakiñcana Dhp IV 158).
:: Sakiya (adjective) [from saka, cf. Skt. svakīya] own Jāt II 177; III 48, 49; IV 177.
:: Sakka (adjective) [from śak, cf. Skt. śakya] able, possible Snp 143. sasakkaṁ (= sa3 + ṣ) as much as possible, as much as one is able to MN 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; Miln 305; Jāt IV 310. The form sakkaccaṁ is the older and more usual, e.g. At DN II 356f.; SN IV 314; AN II 147; IV 392; Vinaya IV 190, 275; Thera 1054; Jāt I 480; Dhp 392; Peta Vatthu Commentary 26, 121. The BHS form is satkṛtya, e.g. Mahāvastu I 10.
-kārin zealous SN III 267; Miln 94; -dāna MN III 24.
:: Sakkaroti [sat + kṛ] to honour, esteem, treat with respect, receive hospitably; often combined with garukaroti, māneti, pūjeti, e.g. DN I 91, 117; III 84; MN I 126. present participle °karonto DN II 159; potential °kareyya Iti 110; preterit °kari Peta Vatthu Commentary 54; gerund °katvā Puggalapaññatti 35; Jāt VI 14, and °kacca (q.v.). — past participle sakkata. — causative sakkāreti = sakkaroti; Mahāvaṁsa 32, 44; gerundive sakkāreyya Thera 186 (so read for °kareyya).
:: Sakkata [past participle of sakkaroti] honoured, duly attended DN I 114, 116; II 167; Mahāniddesa 73; Jāt I 334; Miln 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 MN III 65; Jāt I 315; Vism 301 (brahmatta + s.). °rajja a kingdom rivalling Sakka's Jāt 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, DN I 51; khādituṁ na sakkā, one could not eat, Jāt II 16; na sakkā maggo akkhātuṁ, the way cannot be shown, Miln 269; sakkā etaṁ mayā ñātuṁ? Can I ascertain this? DN I 187; sakkā honti imāni aṭṭha sukhāni vindituṁ, these eight advantages are able to be enjoyed, Jāt I 8; sakkā etaṁ abhavissa kātuṁ, this would be possible to do, DN I 168; imaṁ sakkā gaṇhituṁ, this one we can take Jāt 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; AN II 203; Jāt I 63; II 9, 104; Dhp 75; Miln 386; Dhammasaṅgani 1121; Vism 270; Paramatthajotikā II 284; Sammohavinodanī 466. °ṁ karoti to pay reverence, to say goodbye Dhp I 398. cf. lābha.
:: Sakkāreti is causative of sakkaroti (q.v.).
:: Sakkāya [sat + kāya, cf. BHS 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 MN I 299; SN III 159; IV 259; AN II 34; Theri 170, 239; as 348. See also DN III 216 (cf. DB III 216); AN III 293, 401; Mahāniddesa 109.
-diṭṭhi theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one's own individuality MN I 300 = III 17 = Dhammasaṅgani 1003, SN 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 SN III 85; and so is the eye, as 308. When the word diṭṭhi is not expressed it is often implied, Theri 199, 339; Snp 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, SN IV 175; is extinguished by the Path, MN I 299; SN III 159; IV 260; and is to be put away by insight as 346. — See further: DN III 234; AN III 438; IV 144f.; Kathāvatthu 81; Snp 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 AN II 165f.; III 246; DN III 216; -samudaya the rise of individuality DN III 216; Mahāniddesa 109.
:: Sakkhali (and °ikā) (feminine) [cf. Skt. śaṣkulī] 1. the orifice of the ear: see kaṇṇa°. 2. A sort of cake or sweetmeat (cf. saṅguḷikā) AN III 76 (Text sakkhalakā; vv.ll. °likā and saṅkulikā); Vinaya III 59; Jāt II 281.
:: Sakkharā (feminine) [cf. Vedic śarkarā gravel] 1. gravel, grit Vinaya III 147 = Jāt II 284; Jāt I 192; AN I 253; DN I 84; Peta Vatthu III 228; Dhp IV 87. 2. potsherd Vimāna Vatthu 157; Peta Vatthu Commentary 282, 285. 3. grain, granule, crystal, in loṇa° a salt crystal SN II 276; Dhp I 370; Paramatthajotikā II 222. 4. (granulated) sugar Jāt 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 AN IV 237.
:: Sakkhi1 [sa3 + akkhin; cf. Skt. sākṣin] an eyewitness DN II 237 (nominative singular sakkhī = with his own eyes, as an eyewitness); Snp 479, 921, 934 (sakkhi dhammaṁ adassi, where the corresponding Skt. form would be sākṣād); Jāt I 74. — kāya-sakkhī a bodily witness, i.e. one who has bodily experienced the eight vimokkhas AN IV 451; Vism 93, 387, 659. — sakkhiṁ karoti [Sanskrit sākṣī karoti] (1) to see with one's own eyes SN II 255; (2) to call upon as a witness (with genitive of person) Jāt VI 280 (rājāno); Dhp 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 MN I 369; DN I 238; Jāt VI 233; -puṭṭha asked as a witness Snp 84, 122; Puggalapaññatti 29; -bhabbatā the state of becoming an eyewitness, of experiencing MN I 494; as 141; -sāvaka a contemporaneous or personal disciple DN II 153.
:: Sakkhī (feminine) or sakkhi2 (neuter) [cf. Skt. sākhya] friendship (with somebody = instrumental) SN I 123 = AN V 46 (janena karoti sakkhiṁ make friends with people); Peta Vatthu IV 157; IV 165; Jāt III 493; IV 478. cf. sakhya.
:: Sakkoti [śak; definition Dhatupāṭha 508 etc. As "sattiyaṁ": see satti] to be able. Present sakkoti DN I 246; Vinaya I 31; Miln 4; Dhp I 200; sakkati [= Classical Skt. śakyate] Nettipakaraṇa 23. potential sakkuṇeyya Jāt I 361; Peta Vatthu Commentary 106; archaic 1st plural sakkuṇemu Jāt V 24; Peta Vatthu II 81. present participle sakkonto Miln 27. — Future sakkhati Snp 319; sakkhīti [= Skt. śakṣyati] MN I 393; plural 3rd sakkhinti Snp 28; 2nd singular sagghasi Snp 834; 3rd singular sakkhissati Dhp IV 87. — preterit asakkhi DN I 96, 236; Peta Vatthu Commentary 38; sakkhi Miln 5; Jāt 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 Jāt 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 Skt. śakula] a kind of fish Jāt V 405.
:: Sakumāra (adjective) [sa2 + kumāra] of the same age; a playmate Jāt V 360, 366.
:: Sakunta [cf. Skt. śakunta] a bird; a kind of vulture Snp 241; Dhp 92, 174; Jāt IV 225; VI 272.
:: Sakuntaka = sakunta Vinaya I 137.
:: Sakuṇa [Vedic śakuna] a bird (especially with reference to augury) DN I 71 (pakkhin + s.); Vinaya III 147; SN I 197; AN II 209; III 241f., 368; Jāt II 111, 162 (Kandagala); Paramatthajotikā I 241. pantha° see under pantha. — feminine sakuṇī SN I 44. Adjective sakuṇa Jāt 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 Miln 178; -vatta the habit (i.e. life) of a bird Jāt V 254; -vijjā bird craft, augury (i.e. understanding the cries of birds) DN I 9; Sumaṅgalavilāsinī I 93.
:: Sakuṇagghi (feminine) [sakuṇa + °ghi, feminine of °gha] a kind of hawk (literal "bird-killer") SN V 146; Jāt II 59; Miln 365. cf. vyagghīnasa.
:: Sakuṇaka = sakuṇa Paramatthajotikā II 27. — feminine sakuṇikā DN I 91; Miln 202; Jāt 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," AN IV 202; Vinaya I 44; Udāna 44; — a° not a follower of the B. Vinaya III 25.
:: Salabha [cf. Skt. śalabha] a moth Jāt V 401; Udāna 72 (commentary); Sammohavinodanī 146.
:: Salakkhaṇa1 (adjective) [sa3 + lakkhaṇa] together with the characteristics Snp 1018.
:: Salakkhaṇa2 (neuter) [sa1 + lakkhaṇa] own characteristic, that which is consistent with one's own nature Miln 205; Nettipakaraṇa 20. opposite vilakkhaṇa.
:: Salaḷa a kind of sweet-scented tree Jāt V 420; Buddhavaṁsa II 51 = Jāt I 13; Vimāna Vatthu 355; Vimāna Vatthu 162; Miln 338; MN 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 Dhp 365.
:: Salākā (feminine) [cf. Vedic śalākā] 1. An arrow, a dart AN IV 107 (Text has it as neuter). 2. A small stick, peg, thin bar SN IV 168; Dāṭhāvaṁsa IV 51. 3. blade of a grass MN I 79; Jāt I 439. 4. ribs of a parasol Vinaya IV 338; Paramatthajotikā II 487; Miln 226. 5. A pencil, small stick (used in painting the eyes with collyrium) Vinaya I 204; Jāt III 419 (añjana°). 6. a kind of needle Vinaya II 116. 7. a kind of surgical instrument, a stick of caustic Miln 112, 149. 8. a gong stick (of bronze, loha°) Jāt II 342; Vism 283. 9. male sexual organ membrum virile Jāt II 359. 10. A ticket consisting of slips of wood used in voting and distributing food, vote, lot Vinaya II 99, 176, 306; Jāt 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 AN I 24; salākaṁ gāheti to issue tickets, to take a vote Vinaya II 205; salākaṁ dadāti to issue tickets Jāt I 123; salākaṁ vāreti to throw lots Jāt I 239 (kāḷakaṇṇi°).
-agga room for distributing food by tickets Jāt 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; Jāt I 123; Dhp 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; AN I 160; SN IV 323. cf. BHS śalākāvṛtti Divyāvadāna 131; -hattha brush-hand, a kind of play, where the hand is dipped in lac or dye and used as a brush (?) DN 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. Skt. śalāṭu] fresh, unripe SN I 150 = Snp page 125; Miln 334; Vimāna Vatthu 288.
:: Salila (neuter) [cf. Skt. salila, to sarati1] water Snp 62, 319, 672; Jāt I 8; V 169; Vimāna Vatthu 41; Peta Vatthu Commentary 157; Cullaniddesa §665 ("vuccati udakaṁ"); Miln 132 (written saliḷa); Saddhammopāyana 168. It is also adjective salilaṁ āpo flowing water Jāt VI 534; cf. Miln 114: na tā nadiyo dhuva-salilā.
-dhārā shower of water Miln 117. -vuṭṭhi the same Vism 234.
:: Salla (neuter) [Vedic śalya, cf. śalākā] an arrow, dart MN I 429 (°ṁ āharati to remove the a); II 216; SN IV 206; Jāt I 180; V 49; Snp 331, 767; Miln 112; Vism 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° Miln 323; taṇhā° SN I 40, 192; bhava° Dhp 351; rāga° Dhp III 404; Peta Vatthu Commentary 230; soka° Snp 985; Peta Vatthu I 86 (sallaṁ sokaṁ); Paramatthajotikā I 153. cf. also DN II 283; Snp 51, 334, 938; Jāt I 155; III 157; Dhp 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 DN II 283; Snp 593; Jāt 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 MN I 429; II 216; Snp 562; Iti 101; Miln 110, 169; Vism 136 (in simile); Paramatthajotikā I 21 (the same). The Buddha is the best surgeon: Snp 560; Miln 215; -kattiya surgery DN I 12 (Text °ka); Sumaṅgalavilāsinī I 98; -bandhana at Theri 347 take as salla + bandhana "arrow and prison bond" (Thig-a 242 different); -viddha pierced by an arrow Thera 967; Snp 331; cf. ruppati; -santhana removal of the sting Dhp 275 (= nimmathana abbāhana Dhp III 404).
:: Sallahuka (adjective) [saṁ + lahuka] light Jāt I 277; II 26; Vism 65; Dhp IV 17; sallahukena nakkhattena on lucky nights Jāt II 278; sallahukavuttin whose wants are easily met, frugal Snp 144; Sumaṅgalavilāsinī I 207.
:: Sallaka [cf. Skt. śalala and śallaka] a porcupine Jāt V 489.
:: Sallakī (feminine) [cf. Classical Skt. śallakī] the tree Boswellia thurifera (incense tree) Jāt IV 92; plural °-iyo Jāt VI 535; bahukuṭaja-sallakika Thera 115 (= indasālarukkha [?]).
:: Sallakkhaṇā (feminine) [from sallakkheti] discernment, testing Dhammasaṅgani 16, 292, 555; Puggalapaññatti 25; Vism 278; Sammohavinodanī 254; as 147; asallakkaṇa non-discernment SN III 261.
:: Sallakkheti [saṁ + lakkheti] to observe, consider Vinaya I 48, 271; Jāt I 123; II 8; Vism 150; to examine Jāt V 13; to bear in mind as 110; Jāt VI 566; to understand, realize, conclude, think over Jāt IV 146; Vimāna Vatthu 185; Sammohavinodanī 53; asallakkhetvā without deliberation Vinaya II 215; inadvertently Jāt I 209. — causative II sallakkhāpeti to cause to be noted Mahāvaṁsa 9, 24; as 121; to persuade, bring to reason Jāt VI 393.
:: Sallakkhita [past participle of sallakkheti] realized, thought Dhp I 89.
:: Sallalīkata pierced, perforated Jāt I 180. Trenckner suggests that this form may have arisen from *sallakīkata (from sallaka, porcupine).
:: Sallapati [saṁ + lapati] to talk (with) DN I 90; II 109; Miln 4; sallapeti the same Vinaya IV 14.
:: Sallāpa [saṁ + lāpa] conversation DN I 89; AN II 182; Jāt I 112, 189; Miln 94. Often in compound kathā° and allāpa°.
:: Sallekha [from saṁ + likh] austere penance, the higher life MN I 13, 40; Vinaya I 305; Paṭisambhidāmagga I 102, 103; Puggalapaññatti 69f.; Sumaṅgalavilāsinī I 82; Vism 69; Miln 360, 380; adjective Vinaya I 45; sallekhitācāra practising austere penance Miln 230, 244, 348f.; °vutti Vinaya II 197; Vism 65 (°vuttitā). cf. abhi°.
:: Sallekhatā (feminine) = sallekha DN III 115; Vism 53.
:: Sallitta [saṁ + litta] smeared (with) Thera 1175 (mīḷha°).
:: Sallīna [saṁ + līna] sluggish, cowering DN II 255; asallīna active, upright, unshaken DN II 157; SN 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 DN II 32; MN I 52; AN I 176; SN II 3; Vinaya I 1; Vism 529, 562f., 671; Sammohavinodanī 174, 176f., 319.
:: Sama1 [from śam: see sammati1] calmness, tranquillity, mental quiet Snp 896. samaṁ carati to become calm, quiescent Jāt IV 172. cf. °cariyā and °cārin.
:: Sama2 [from śram: see sammati2] fatigue Jāt VI 565.
:: Sama3 (adjective) [Vedic sama, from sa2; see etymology under saṁ°] 1. even, level Jāt I 315; III 172; Mahāvaṁsa 23, 51. samaṁ karoti to level Dhp 178; Paramatthajotikā II 66. opposite visama. 2. like, equal, the same DN I 123, 174; SN I 12; Snp 90, 226, 799, 842; Iti 17, 64; Dhp 306; Miln 4. The compared noun is put in the instrumental; or precedes as first part of compound 3. impartial, upright, of even mind, just AN I 74, 293f.; Snp 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) Dhp 257; Jāt I 180; accusative samaṁ equally DN II 166; together with, at, DN II 288; Mahāvaṁsa 11, 12.
-cāga equally liberal AN II 62; -jana an ordinary man, common people MN III 154 = Vinaya I 349; -jātika of the same caste Jāt I 68; -jīvitā regular life, living economically AN IV 281 sq.
-tala level, even Jāt I 7; Peta Vatthu IV 121 (of a pond); -dhāraṇa equal support or sustenance Paramatthajotikā II 95; -dhura carrying an equal burden, equal Jāt I 191; asamadhura incomparable Snp 694f.; Jāt I 193. But sama-dhura-ggahaṇa "complete imperiousness" Sammohavinodanī 492 (see yugaggāha); -vāhita evenly borne along (of equanimity) as 133; -vibhattain equal shares Jāt I 266; -sama exactly the same DN I 123; II 136; Puggalapaññatti 64; Miln 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) Vism 153; Sumaṅgalavilāsinī I 140.
:: Samabhijānāti [saṁ + abhijānati] to recollect, to know Jāt VI 126.
:: Samabhisāta joyful Theri 461.
:: Samabhisiñcati [saṁ + abhisiñcati] to inaugurate as a king Mahāvaṁsa 4, 6; V 14.
:: Samacariyā [sama1 + cariyā] (feminine) living in spiritual calm, quietism AN I 55; SN I 96, 101f.; Iti 16, 52; Dhp 388; Miln 19; Jāt VI 128; Dhp IV 145.
:: Samacāga [sama3 + cāga] equally liberal AN II 62.
:: Samacārin (śama°) living in peace MN I 289.
:: Samacchati [saṁ + acchati] to sit down together Jāt II 67 (samacchare); IV 356; VI 104, 127.
:: Samacchidagatta (adjective) [sam + ā + chida + gatta] with mangled limbs Snp 673.
:: Samacitta possessed of equanimity AN I 65; IV 215; Paramatthajotikā II 174 (°paṭipadā-sutta).
:: Samadhigacchati [saṁ + adhigacchati] to attain Thera 4; preterit samajjhagā Iti 83; 3rd plural samajjhagaṁ SN I 103.
:: Samadhigaṇhāti [saṁ + adhigaṇhāti] 1. to reach, to get, obtain; gerund samadhiggayha MN I 506; II 25; SN I 86 = Iti 16. 2. to exceed, surpass to overcome, to master Jāt VI 261 (pañhaṁ samadhiggahetvā). Often confused with samatigaṇhāti.
:: Samadhosi variant reading SN III 120f.; IV 46; the form is preterit of saṇdhū. See sañcopati.
:: Samagga (adjective) [saṁ + agga] being in unity, harmonious MN II 239; DN III 172; AN II 240; V 74f.; plural = all unitedly, in common Vinaya I 105; Jāt VI 2731. AN I 70 = 243; Snp 281, 283; Dhp 194; Theri 161; Therīgāthā Commentary 143; Jāt I 198, 209; samaggakaraṇa making for peace DN I 4 = AN II 209 = Puggalapaññatti 57; Sumaṅgalavilāsinī I 74; samagganandin, samaggarata, and samaggārāma, rejoicing in peace, delighting in peace, impassioned for peace DN I 4 = AN II 209 = Puggalapaññatti 57; Sumaṅgalavilāsinī I 74; samaggavāsa dwelling in concord Jāt I 362; II 27. — samaggi-karoti to harmonize, to conciliate DN III 161. — cf. sāmaggī etc.
:: Samaggatta (neuter) [abstract from samagga] agreement, consent Vinaya I 316.
:: Samajja (neuter) [cf. Epic Skt. 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. Jāt II 13; III 541; VI 277, 559; SN V 170; Sumaṅgalavilāsinī I 84; Dhp 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; Dhp I 89, 113. samajjaṁ karoti or kāreti to hold high revel Jāt VI 383.
-ābhicaraṇa visiting fairs DN III 183; -ṭṭhāna the place of the festival, the arena, Vinaya II 150; Jāt I 394; -dāna giving festivals Miln 278; -majjhe on the arena SN IV 306f.; Jāt III 541; -maṇḍala the circle of the assembly Jāt I 283f.
:: Samajjhagaṁ (varia lectio -°guṁ) preterit from sam-adhi-gā. (See samadhi-gacchati.)
:: Samaka (adjective) [cf. BHS samaka Divyāvadāna 585] equal, like, same Miln 122, 410; of the same height (of a seat) Vinaya II 169. samakaṁ (adverb) equally Miln 82.
:: Samakkhāta [saṁ + akkhāta] counted, known Saddhammopāyana 70, 458.
:: Samala (adjective) [BHS samala] impure, contaminated Vinaya I 5; samalā (feminine) dustbin SN 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 Jāt VI 577.
:: Samana (neuter) [from śam] suppression Mahāvaṁsa 4, 35.
:: Samanaka (adjective) [sa3 + mana + ka] endowed with mind AN II 48 (text, samaṇaka); SN I 62.
:: Samanantara (adjective) [saṁ + anantara] immediate; usually in ablative (as adverb); sa manantarā immediately, after, just after DN II 156; Vinaya I 56; rattibhāga-sa manantare at midnight Jāt I 101.
-paccaya the relation of immediate contiguity Tikapaṭṭhāna 3, 61f.; Dukapaṭṭhāna 26; Vism 534.
:: Samandhakāra [saṁ + andhakāra] the dark of night Vinaya IV 54; Dhp II 94; SN III 60.
:: Samannāgata (adjective) [saṁ + anvāgata] followed by, possessed of, endowed with (instrumental) DN I 50; 88 Vinaya I 54; Snp 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. BHS samanvāharati] 1. to concentrate the mind on, to consider, reflect DN II 204; MN I 445; AN III 162f., 402f.; SN I 114. 2. to pay respect to, to honour MN II 169; Vinaya I 180.
:: Samannāhata [saṁ + anvāhata] struck (together), played upon DN II 171.
:: Samannāhāra [saṁ + anu + āhāra] concentration, bringing together MN I 190f.; Sumaṅgalavilāsinī I 123; Miln 189.
:: Samannāneti [samanvā + nī] to lead, conduct properly, control, present sam-anv-āneti MN III 188; present participle °annānayamāna MN I 477.
:: Samannesanā (feminine) [from last] search, examination MN I 317.
:: Samannesati [saṁ + anvesati] to seek, to look for, to examine DN I 105; SN III 124; IV 197; Miln 37; Sumaṅgalavilāsinī I 274. present also samanvesati SN I 122.
:: Samanta (adjective) [saṁ + anta "of complete ends"] all, entire Snp 672; Miln 3. Occurs usually in oblique cases, used adverbially, e.g. Accusative sa mantaṁ completely Snp 442; ablative sa mantā (DN I 222; Jāt II 106; Vinaya I 32) and sa mantato (MN I 168 = Vinaya I 5; Mahāvaṁsa 1, 29; Vism 185; and in definitions of prefix pari° Sumaṅgalavilāsinī I 217; Vimāna Vatthu 236; Peta Vatthu Commentary 32); instrumental samantena (Theri 487) on all sides, everywhere, anywhere; also used as prepositions; thus, samantā Vesāliṁ, everywhere in Vesāli DN II 98; samantato nagarassa all round the city Mahāvaṁsa 34, 39; samāsamantato everywhere Sumaṅgalavilāsinī I 61.
-cakkhu all-seeing, an epithet of the Buddha MN I 168 = Vinaya I 5; Snp 345, etc.; Miln 111; Mahāniddesa 360; -pāsādika all-pleasing quite serene AN 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 Jāt I 29; -veda one whose knowledge (of the Veda) is complete Jāt 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 DN I 26, 163; MN I 130; AN I 138; V 156f.; Vinaya III 173f.; IV 236f.; Sumaṅgalavilāsinī I 117.
:: Samanugāhati [saṁ + anugāhati] to as for reasons, to question closely DN I 26; MN I 130; AN V 156f.; present participle medium sa manuggāhiyamāna being pressed MN I 130; AN V 156; Vinaya III 91.
:: Samanujānāti [saṁ + anujānāti] to approve; sa manujānissanti (future 3 plural) MN I 398; SN IV 225; past participle sa manuññāta approved, allowed Mahāvaṁsa 8, 11; preterit 1 singular sa manuññāsiṁ Jāt IV 117 (= sa manuñño āsiṁ commentary ibid. 11715).
:: Samanukkamati [saṁ + anukkamati] to walk along together Jāt III 373.
:: Samanumaññati [saṁ + anumaññati] to approve; future 3 plural °maññissanti MN I 398; SN IV 225; preterit 3 plural °maññiṁsu Jāt IV 134.
:: Samanumodati [saṁ + anumodati] to rejoice at, to approve MN I 398; SN IV 225; Miln 89.
:: Samanuñña (adjective) [= next] approving DN III 271; AN II 253; III 359; V 305; SN I 1, 153; IV 187; Jāt IV 117.
:: Samanuññā (feminine) [from samanujānāti] approval SN I 1; MN I 359.
:: Samanupassanā (feminine) [from samanupassati] considering SN III 44; Nettipakaraṇa 27.
:: Samanupassati [saṁ + anupassati] to see, perceive, regard DN I 69, 73; II 198; MN I 435f.; II 205; potential Vinaya II 89; present participle °passanto Jāt I 140; present participle medium °passamāno DN II 66; infinitive °passituṁ Vinaya I 14; rūpaṁ attato samanupassati to regard form as self SN III 42.
:: Samanussarati [saṁ + anussarati] to recollect, call to mind SN IV 196; Vinaya II 183.
:: Samanuyuñjati [saṁ + anuyuñjati] to cross-question DN I 26, 163; MN I 130; AN I 138; V 156; Sumaṅgalavilāsinī I 117.
:: Samaṇa ￼ [BHS śramaṇa, from śram, but mixed in meaning with śam] a wanderer, recluse, religieux AN I 67; DN III 16, 95f., 130f.; SN I 45; Dhp 184; of a non-Buddhist (tāpasa) Jāt III 390; an edifying etymology of the word Dhp III 84: "samita-pāpattā s.", cf. Dhp 265 "samitattā pāpānaṁ "samaṇo" ti pavuccati"; four grades mentioned DN II 151; MN I 63; compare Snp 84f.; the state of a samaṇa is attended by eight sukhas Jāt I 7; the Buddha is often mentioned and addressed by non-Buddhists as samaṇa: thus DN I 4, 87; Snp pages 91 and 99; Vinaya I 8 350; samaṇas often opposed to brāhmaṇas: thus, DN I 13; Iti 58, 60;Snppage 90; Vinaya I 12; II 110; samaṇa-brāhmaṇā, samaṇas and brāhmaṇas quite generally: "leaders in religious life" (cf. DB II 165) DN I 5; II 150; AN I 110,-173f.; Iti 64; Snp 189; Vinaya II 295; samaṇadhammaṁ the duties of a samaṇa AN III 371; Jāt 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; AN III 137. — samaṇī a female recluse SN I 133; Therīgāthā Commentary 18; Jāt V 424, 427; Vinaya IV 235. — assamaṇa not a true samaṇa Vinaya I 96.
-uddesa a novice, a sāmaṇera DN I 151; MN III 128; SN V 161; Vinaya IV 139; AN II 78; III 343. cf. BHS 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" DN I 90; MN II 47, 210; Snp page 21; Miln 222; Sumaṅgalavilāsinī I 254. At AN 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; Jāt I 303; Miln 342; Sammohavinodanī 438. — samaṅgibhūta, possessed of, provided with DN I 36; AN II 125; Snp 321; Vinaya I 15; Sumaṅgalavilāsinī I 121; samaṅgi-karoti to provide with Jāt VI 266, 289, 290 (cf. VI 323: akarī samaṅgiṁ).
:: Samaṅgitā (feminine) [abstract from the following] the fact of being endowed or connected with (—°) Jāt III 95 (paraloka°); Sammohavinodanī 438 (fivefold: āyūhana° etc.).
:: Samañcara [sama1 + cara] pacified, calm SN I 236.
:: Samañcati [sam + añc] to bend together Vinaya IV 171, 363.
:: Samañcinteti to think SN I 124; see sañcinteti.
:: Samaññā (feminine) [saṁ + aññā] designation, name DN I 202; II 20; MN III 68; SN II 191; Snp 611, 648; Jāt II 65; Dhammasaṅgani 1306; loka° a common appellation, a popular expression DN I 202.
:: Samaññāta [saṁ + aññāta] designated, known, notorious SN I 65; Snp 118, 820; Mahāniddesa 153; Vinaya II 203.
:: Samapekkhaṇa (neuter) considering; a° SN 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 Dhp 315; Snp 333; Theri 451. 2. endowed with (—°), affected with, possessed of Jāt V 102 (kaṇṭakena); Peta Vatthu IV 16 (= allīna Peta Vatthu Commentary 265); Peta Vatthu Commentary 162 (soka-salla°-hadaya); Vism 303 (sallena).
-yasabhoga° possessed of fame and wealth Dhp 303; dukkhena afflicted with pain Vimāna Vatthu 523; pañcahi kāmaguṇehi s. endowed with the five pleasures of the senses DN I 36, 60; Vinaya I 15; Sumaṅgalavilāsinī I 121.
:: Samara [sa + mara] battle Dāṭhāvaṁsa IV 1.
:: Samasāyisun (preterit) Jāt III 201 (text, samāsāsisuṁ, cf. JPTS 1885, 60; (which suggests reading varia lectio visam akhādisu; read taṁ asāyisuṁ?)).
:: Samassasati [saṁ + assasati] to be refreshed Jāt I 176; causative sa massāseti to relieve, refresh Jāt I 175.
:: Samassattha [saṁ + assattha2] refreshed, relieved Jāt III 189.
:: Samassāsa [saṁ + assāsa] refreshing, relief as 150 (explanation of passaddhi).
:: Samassita [saṁ + assita] leaning towards Thera 525.
:: Samatā [from sama3] equality, evenness, normal state Vinaya I 183; AN III 375f.; Miln 351.
:: Samatha [from śam, cf. BHS śamatha] 1. calm, quietude of heart MN I 33; AN I 61, 95; II 140; III 86f. (ceto°), 116f., 449; IV 360; V 99; DN III 54, 213, 273; Dhp II 177; SN IV 362; Dhammasaṅgani 11, 15, 54; cessation of the saṅkhāras SN I 136; III 133; AN I 133; Snp 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] SN V 52; AN II 157; Dhp IV 140; also separately "calm and intuition," e.g. MN I 494.
:: Samatiggaṇhāti [saṁ + ati + gṛh] to stretch over, rise above, to reach beyond Jāt IV 411 (gerund samatiggayha).
:: Samatikkama (adjective) [saṁ + atikamma] passing beyond, overcoming DN I 34; II 290; MN I 41, 455; Vinaya I 3; Jāt V 454; Vism 111.
:: Samatikkamati [saṁ + atikkamati] to cross over, to transcend DN I 35; to elapse Mahāvaṁsa 13, 5; gerund samatikkamma DN I 35; MN 41; past participle samatikkanta crossed over, or escaped from SN III 80; Dhp 195.
:: Samatimaññati [saṁ + atimaññati] to despise (preterit) samatimaññi Theri 72.
:: Samatittha (adjective) [sama3 + tittha] with even banks (of a pond) Jāt V 407.
:: Samatitthika (adjective) [sama3 + tittha + ika] even or level with the border or bank, i.e. quite full, brimful DN I 244; II 89; MN I 435; II 7 = Miln 213; SN II 134; V 170; Jāt I 400; Jāt I 235, 393; Miln 121; Vism 170 (pattaṁ °tittikaṁ pūretvā; varia lectio °titthikaṁ); AN 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 Miln 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 Snp 768, cf. Mahāniddesa 10.
:: Samativijjhati [saṁ + ativijjhati] to penetrate Dhp 13 = Thera 133.
:: Samatta1 (neuter) [abstract from sama3] equality AN III 359; Mahāvaṁsa 3, 7; equanimity, justice AN I 75.
:: Samatta2 [cf. Skt. samāpta, past participle of saṁ + āp] 1. Accomplished, brought to an end AN II 193; Snp 781 = paripuṇṇa Mahāniddesa 65. 2. [cf. Skt. samasta, past participle of saṁ + as to throw, cf. BHS samasta, e.g. Jātakamala XXXI 90] complete, entire, perfect Miln 349; Snp 881; 1000; Mahāniddesa 289, 298. samattaṁ completely SN V 175; accomplished, full Snp 889.
:: Samattha (adjective) [cf. Skt. samartha, saṁ + artha] able, strong Jāt I 179; 187; Paramatthajotikā II 143.
:: Samatthita (adjective) [cf. Skt. samarthita, saṁ + past participle of arthayati] unravelling Miln 1.
:: Samatthiya (adjective) [from samattha] able Saddhammopāyana 619.
:: Samavadhāna (neuter) concurrence, co-existence Nettipakaraṇa 79.
:: Samavasarati of a goad or spur Theri 210. See samosarati.
:: Samavattakkhandha (adjective) [sama + vatta + kh., but BHS sasaṁvṛtta°] having the shoulders round, one of the lakkhaṇas of a Buddha DN II 18; III 144, 164; DB II 15: "his bust is equally rounded."
:: Samavattasaṁvāsa [sama + vatta1 + saṁvāsa] living together with the same duties, on terms of equality Jāt I 236.
:: Samavaṭṭhita ready Snp 345 (°-ā savanāya sotā).
:: Samavaya annihilation, termination (?)
-saṭha at DN III 269 and AN 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 MN I 451.
:: Samavāya (masculine) coming together, combination SN IV 68; Miln 376; as 57, 196; Peta Vatthu Commentary 104; Vimāna Vatthu 20, 55. samavāyena in common Vimāna Vatthu 336; khaṇa-s° a momentary meeting Jāt I 381.
:: Samavekkhati [saṁ + avekkhati] to consider, examine MN I 225; AN II 32; Iti 30.
:: Samavekkhitar [from last] one who considers Iti 120.
:: Samavepākin (adjective) [sama + vepākin, cf. vepakka] promoting a good digestion DN II 177; III 166; MN II 67; AN III 65f., 103, 153; V 15.
:: Samavhaya [saṁ + ahvaya] a name Dāṭhāvaṁsa V 67.
:: Samavossajjati [read saṁvossajjati!] to transfer, entrust DN II 231.
:: Samaya [cf. Skt. 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 DN I 178 (°pavādaka debating hall); II 254f.; Miln 257; Jāt 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 Miln 163; Dhp I 90; sabba° consorting with everybody Jāt IV 317. 3. time, point of time, season DN I 1; Snp 291, 1015; Vinaya I 15; Sammohavinodanī 157 (maraṇa°); Vism 473 (definition); — samayā samayaṁ upādāya from time to time Iti 75. Cases adverbially: ekaṁ samayaṁ at one time DN I 47, 87, 111; tena samayena at that time DN I 179; Dhp I 90. Aparena s. in course of time, later Peta Vatthu Commentary 31, 68; yasmiṁ samaye at which time DN I 199; as 61. ekasmiṁ samaye some time, once Jāt 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 Snp 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 Jāt I 27. — asamaya inopportune, unseasonable DN III 263, 287. 5. coincidence, circumstance MN I 438. akkhara° spelling Dhp I 181. 6. condition, state; extent, sphere (cf. definition of Buddhaghosa, above 9); taken dogmatically as "diṭṭhi," doctrine, view (equal to above definition 6) Iti 14 (imamhi samaye); Dhp I 90 (jānana°); Dāṭhāvaṁsa VI 4 (°antara various views). bāhira° state of an outsider, doctrine of outsiders, i.e. brahmanic Dhp III 392, cf. brāhmaṇānaṁ samaye Sumaṅgalavilāsinī I 291; ariyānaṁ samaye Miln 229. 7. end, conclusion, annihilation Snp 876; °vimutta finally emancipated AN III 173; V 336 (a°); Puggalapaññatti 11; cf. as 57. — Pp. abhi°.
:: Samā (feminine) [Vedic samā] 1. A year Dhp 106; Mahāvaṁsa 7, 78. 2. in agginisamā a pyre Snp 668, 670.
:: Samācarati [saṁ + ācarati] to behave, act, practise MN II 113.
:: Samācāra [saṁ + ācāra] conduct, behaviour DN II 279; III 106, 217; MN II 113; AN II 200, 239; IV 82; Snp 279; Vinaya II 248; III 184.
:: Samādahati [saṁ + ādahati1] to put together SN I 169. jotiṁ s. to kindle a fire Vinaya IV 115; cittaṁ s. to compose the mind, concentrate MN I 116; present samādheti Theri 50; present particle samādahaṁ SN V 312; present participle medium samādahāna SN I 169; preterit 3rd plural samādahaṁsu DN II 254. passive samādhiyati to be stayed, composed DN I 73; MN I 37; Miln 289; causative II samādahāpeti Vinaya IV 115, — past participle samāhita.
:: Samādapaka [from samādapeti; cf. BHS samādāpaka Divyāvadāna 142] instructing, arousing MN I 145; AN II 97; IV 296, 328; V 155; SN V 162; Miln 373; Iti 107; Dhp II 129.
:: Samādapana (neuter) instructing, instigating MN III 132.
:: Samādapetar adviser, instigator MN I 16.
:: Samādapeti [saṁ + ādapeti, cf. BHS samādāpayati Divyāvadāna 51] to cause to take, to incite, rouse Puggalapaññatti 39, 55; Vinaya I 250; III 73; Sumaṅgalavilāsinī I 293, 300; preterit °dapesi DN II 42, 95, 206; Miln 195; Snp 695; gerund °dapetvā DN I 126; Vinaya I 18; gerund samādetvā (sic) Mahāvaṁsa 37, 201; present participle passive °dapiyamāna DN 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 MN I 305f.; AN I 229f.; II 52; Jāt I 157, 219; Vinaya IV 319; Paramatthajotikā I 16, 142. kammasamādāna acquiring for oneself of Karma DN I 82; AN III 417; V 33; SN V 266, 304; Iti 58f., 99f.; Sammohavinodanī 443f. 3. resolution, vow Vinaya II 268; Jāt I 233; Miln 352.
:: Samādhāna (neuter) [saṁ + ā + dhā] putting together, fixing; concentration Vism 84 (= sammā ādhānaṁ ṭhapanaṁ) in definition of samādhi as "samādhānaṭṭhena."
:: Samādhi [from saṁ + ā + dhā] [SUTTA SEARCH] [GLOSSOLOGY] 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 (DN 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. DB I 57f.) stands between the sīla-sampadā and the paññā-sampadā. In the Ambaṭṭha-sutta the corresponding terms are sīla, caraṇa, vijjā (DN 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 AN III 12 (sīla°, samādhi°, paññā°, vimutti°), and as samādhi-khandha (with sīla° and paññā°) at DN III 229 (+ vimutti°); AN I 125; II 20; III 15; V 326; Mahāniddesa 21; Cullaniddesa page 277 (sub voce sīla). It is defined as cittassa ekaggatā MN 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. DN III 277; Sammohavinodanī 120f. — See further DN II 123 (ariya); Vinaya I 97, 104; SN I 28; Mahāniddesa 365; Miln 337; Vism 84f. (with definition), 289 (+ vipassanā), 380 (°vipphārā iddhi); Sammohavinodanī 91; Dhp 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 MN I 301; six conditions and six hindrances AN III 427; other hindrances MN III 158. The second jhāna is born from samādhi DN II 186; it is a condition for attaining kusalā dhammā AN I 115; Miln 38; conducive to insight AN III 19, 24f., 200; SN IV 80; to seeing heavenly sights etc. DN I 173; to removing mountains etc. AN III 311; removes the delusions of self AN I 132f.; leads to Arahantship AN II 45; the ānantarika s. Snp 226; ceto-samādhi (rapture of mind) DN I 13; AN II 54; III 51; SN IV 297; citta° the same Nettipakaraṇa 16. dhammasamādhi almost identical with samatha SN IV 350f. — Two grades of samādhi distinguished, viz. upacāra-s. (preparatory concentration) and appanā-s. (attainment concentration) Sumaṅgalavilāsinī I 217; Vism 126; Compendium 54, 56f.; only the latter results in jhāna; to these a 3rd (preliminary) grade is added as khaṇika° (momentary) at Vism 144. — Three kinds of samādhi are distinguished, suññata or empty, appaṇihita or aimless, and animitta or signless AN I 299; SN IV 360; cf IV 296; Vinaya III 93; Miln 337; cf. 333f.; as 179f., 222f., 290f.; see Yogāvacara's Manual xxvii; samādhi (tayo samādhī) is savitakka savicāra, avitakka vicāramatta or avitakka avicāra DN III 219; Kathāvatthu 570; cf. 413; Miln 337; as 179f.; it is fourfold chanda-, viriya-, citta-, and vīmaṁsā-samādhi DN II 213; SN V 268. — Another fourfold division is that into hāna-bhāgiya, ṭhiti°, visesa°, nibbedha° DN III 277 (as "dhammā duppaṭivijjhā").
-indriya the faculty of concentration AN II 149; Dhammasaṅgani 15; -khandha the section on samādhi see above 1; -ja produced by concentration DN I 74; III 13; Vism 158; -parikkhāra requisite to the attainment of samādhi: either four (the sammappadhānas) MN I 301; or seven: DN II 216; III 252; AN IV 40; -bala the power of concentration AN I 94;Ed. ? 95 II 252; DN III 213, 253; Dhammasaṅgani 28; -bhāvanā cultivation, attainment of samādhi MN I 301; AN II 44f. (four different kinds mentioned); III 25f.; DN III 222; Vism 371; -saṁvattanika conducive to concentration AN II 57; SN IV 272f.; DN III 245; Dhammasaṅgani 1344; -sambojjhaṅga the samādhi constituent of enlightment DN III 106, 226, 252; Vism 134 = Sammohavinodanī 283 (with the eleven means of cultivating it).
:: Samādhika (adjective) [sama + adhika] excessive, abundant DN II 151; Jāt II 383; IV 31.
:: Samādhiyati is passive of samādahati.
:: Samādinna [past participle of samādiyati] taken up, undertaken AN II 193.
:: Samādisati [saṁ + ādisati] to indicate, to command DN I 211; Mahāvaṁsa 38, 59.
:: Samādiyati [saṁ + ādiyati1] to take with oneself, to take upon oneself, to undertake DN I 146; imperative samādiya Buddhavaṁsa II 118 = Jāt I 20; preterit samādiyi SN I 232; Jāt I 219; gerund samādiyitvā SN I 232; and samādāya having taken up, i.e. with DN I 71; Puggalapaññatti 58; Sumaṅgalavilāsinī I 207; Mahāvaṁsa 1, 47; having taken upon himself, conforming to DN I 163; II 74; Dhp 266; Snp 792, 898, 962; samādāya sikkhati sikkhāpadesu, he adopts and trains himself in the precepts DN I 63; SN V 187; Iti 118; Snp 962 (cf. Mahāniddesa 478), — past participle samādinna.
:: Samāgacchati ￼ [saṁ + āgacchati] to meet together, to assemble Buddhavaṁsa II 171; Snp 222; to associate with, to enter with, to meet, DN II 354; Snp 834; Jāt II 82; to go to see Vinaya I 308; to arrive, come Snp 698; preterit 1 singular °gañchiṁ DN II 354; 3rd °gañchi Dhp 210; Jāt II 62; preterit 2 singular °gamā Snp 834; gerund °gamma Buddhavaṁsa II 171 = Jāt I 26; gerund °gantvā Vinaya I 308; past participle samāgata.
:: Samāgama [saṁ + āgama] meeting, meeting with, intercourse AN II 51; III 31; Miln 204; cohabitation DN II 268; meeting, assembly Jāt II 107; Miln 349; Dhp III 443 (three: yamaka-pāṭihāriya°; devorohaṇa°; Gaṅgārohaṇa°).
:: Samāgata [past participle of samāgacchati] met, assembled Dhp 337; Snp 222.
:: Samāhata [saṁ + āhata] hit, struck Snp 153 (ayosaṅku°); Miln 181, 254, 304. Saṅkusamāhata name of a Hell MN I 337.
:: Samāhita [past participle of samādahati] 1. put down, fitted Jāt IV 337; 2. collected (of mind), settled, composed, firm, attentive DN I 13; SN I 169; AN II 6 (°indriya); III 312, 343f.; V 3, 93f., 329f.; Snp 212, 225, 972 etc.; Dhp 362; Iti 119; Puggalapaññatti 35; Vinaya III 4; Miln 300; Vism 410; Mahāniddesa 501. 3. having attained SN I 48 (cf. Kindred Sayings I 321 and Miln 352).
:: Samākaḍḍhati [saṁ + ākaḍḍhati] to pull along; to entice; gerund °iya Mahāvaṁsa 37, 145.
:: Samākiṇṇa [saṁ + ākiṇṇa] covered, filled SN I 6; Miln 342.
:: Samākula (adjective) [saṁ + ākula] 1. filled, crowded Buddhavaṁsa II 4 = Jāt I 3; Miln 331, 342. 2. crowded together Vinaya II 117. 3. confused, jumbled together Jāt V 302.
:: Samālapati [saṁ + ālapati] to speak to, address Jāt I 478. At Jāt 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 Snp 18, 309; Jāt II 108. cf. sāmañña1.
:: Samāna2 [present participle from as to be] 1. being, existing DN I 18, 60; Jāt I 218; Peta Vatthu Commentary 129 (= santo), 167 (the same). 2. a kind of god DN II 260.
-āsanika entitled to a seat of the same height Vinaya II 169; -gatika identical Tikapaṭṭhāna 35; -bhāva equanimity Snp 702; -vassika having spent the rainy season together Vinaya I 168f. -saṁvāsa living together with equals Dhp 302 (a°), cf. Dhp 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 AN IV 364.
:: Samānattatā (feminine) [abstract from samānatta] equanimity, impartiality AN II 32 = 248; IV 219, 364; DN III 152, 190f., 232.
:: Samāneti [saṁ + āneti] 1. to bring together Jāt I 68. 2. to bring, produce Jāt I 433. 3. to put together, cf. Jāt I 120, 148. 4. to collect enumerate Jāt I 429. 5. to calculate (the time) Jāt I 120, 148; preterit samānayi Sumaṅgalavilāsinī I 275 past participle samānīta.
:: Samāniyā [instrumental feminine of samāna, used adverbially, Vedic samānyā] (all) equally, in common Snp 24.
:: Samānīta [past participle of samāneti] brought home, settled Miln 349.
:: Samāpajjana (neuter) [from samāpajjati] entering upon, passing through (?) Miln 176.
:: Samāpajjati [saṁ + āpajjati] 1. to come into, enter upon, attain DN I 215 (samādhiṁ samāpajji); Vinaya III 241 (potential °pajjeyya); samāpattiṁ Jāt I 77; arahattamaggaṁ AN II 42f.; Vinaya I 32; saññā-vedayita-nirodhaṁ to attain the trance of cessation SN IV 293; kaya-vikkayaṁ to engage in buying and selling Vinaya III 241; sākacchaṁ to engage in conversation DN II 109; tejo-dhātuṁ to convert one's body into fire Vinaya I 25; II 76. 2. to become SN III 86 (preterit 3rd plural samāpaduṁ), — past participle samāpajjita and samāpanna.
:: Samāpajjita [past participle of °āpajjati] attained, reached, got into DN II 109 (parisā °pubbā).
:: Samāpanna [past participle of samāpajjati] having attained, got to, entered, reached SN IV 293 (saññā-nirodhaṁ); AN II 42 (arahatta-maggaṁ entered the Path); Dhp 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 AN III 5; SN II 150f.; IV 293 (saññā-vedayita-nirodha°); Dhammasaṅgani 30 = 101; a stage of meditation AN I 94; Dhammasaṅgani 1331; Jāt I 343, 473; Peta Vatthu Commentary 61 (mahā-karuṇā°); Mahāniddesa 100, 106, 139, 143; the Buddha acquired anekakoṭisata-sahassā s. Jāt 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 = Jāt I 28, 54; necessary for becoming a Buddha Jāt I 14; acquired by the Buddha Jāt I 66; the nine attainments, the preceding and the trance of cessation of perception and sensation SN II 216, 222; described MN I 159f. etc.; otherwise called anupubbavihārā DN II 156; AN IV 410, 448 and passim [cf. Divyāvadāna 95 etc.]. — In collocation with jhāna, vimokkha, and samādhi Vinaya I 97; AN III 417f.; cf. Compendium 59, 133 note 3. — °bhāvanā realizing the attainments Jāt I 67; °kusalatā success in attainment DN III 212; Dhammasaṅgani 1331f.
:: Samāpattila [from samāpatti] one who has acquired Jāt I 406.
:: Samāpaṭipatti misprint for sammā° AN 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 MN I 227; Mahāvaṁsa 5, 79, — past participle samāraddha.
:: Samāraddha [past participle of samārabhati] undertaken SN IV 197; Dhp 293; Jāt II 61.
:: Samāraka (adjective) [sa3 + māra + ka] including Māra Vinaya I 11 = SN V 423; DN I 250; III 76, 135 and passim.
:: Samārambha [saṁ + ārambha] 1. undertaking, effort, endeavour, activity AN II 197f. (kāya°, vacī°, mano°); Vinaya IV 67. 2. injuring, killing, slaughter Snp 311; DN I 5; Sumaṅgalavilāsinī I 77; AN II 197; SN V 470; Puggalapaññatti 58; as 146. — appa-samārambha (written °rabbha) connected with little (or no) injury (to life) DN 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 Jāt VI 209 (cf. samorohatī page 206, read samārohatī); preterit samārūhi Mahāvaṁsa 14, 38, — past participle samārūḷha. — causative samāropeti to raise, cause to enter Miln 85; to put down, enter Nettipakaraṇa 4, 206.
:: Samārūḷha [past participle of samāruhati] ascended, entered MN I 74.
:: Samāsa [from saṁ + ās] 1. compound, combination Vism 82; Paramatthajotikā II 303; Paramatthajotikā I 228. cf. vyāsa. 2. An abridgment Mahāvaṁsa 37, 244.
:: Samāsama "exactly the same" at Udāna 85 (= DN II 135) read sama°.
:: Samāsana (neuter) [saṁ + āsana] sitting together with, company Snp 977.
:: Samāsati [saṁ + āsati] to sit together, associate; potential 3 singular samāsetha SN I 17, 56f.; Jāt II 112; V 483, 494; Thera 4.
:: Samāsādeti [saṁ + āsādeti] to obtain, get; gerund samāsajja Jāt III 218.
:: Samātapa [saṁ + ātapa] ardour, zeal AN III 346.
:: Samāvaya = samavāya, closely united Jāt VI 475 (in verse).
:: Samāyāti [saṁ + āyāti] to come together, to be united Jāt III 38.
:: Samāyoga [saṁ + āyoga] combination, conjunction Sumaṅgalavilāsinī I 95; Saddhammopāyana 45, 469.
:: Samāyuta [saṁ + āyuta] combined, united Miln 274.
:: Sambaddha [saṁ + baddha] bound together Saddhammopāyana 81.
:: Sambahula (adjective) [saṁ + bahula] many Vinaya I 32; DN I 2; Jāt I 126, 329; Snp 19; sambahulaṁ karoti to take a majority vote Jāt II 45.
:: Sambahulatā (feminine) [from sambahula] a majority vote Jāt II 45.
:: Sambahulika (adjective) in °ṁ karoti = sambahulaṁ karoti Jāt II 197.
:: Sambala (neuter) [cf. Skt. śambala] provision SN II 98; Jāt V 71, 240; VI 531.
:: Sambandha [saṁ + bandha] connection, tie DN II 296 = MN I 58; Paramatthajotikā II 108, 166, 249, 273, 343, 516. -°kula related family Jāt III 362; asambandha (adjective) incompatible (commentary on asaññuta Jāt III 266).
:: Sambandhana (neuter) [saṁ + bandhana] binding together, connection Jāt I 328.
:: Sambandhati [saṁ + bandhati] to bind together, to unite Vinaya II 116; passive sambajjhati is united, attached to Jāt III 7; gerund sambandhitvā Vinaya I 274; II 116, — past participle sambaddha.
:: Sambarimāyā (feminine) [sambarī + māyā] the art of Sambari, jugglery SN I 239 (translation "Sambara's magic art"). Sambara is a king of the Asuras.
:: Sambādha [cf. Skt. sambādha] 1. crowding, pressure, inconvenience from crowding, obstruction Vism 119. janasambādharahita free from crowding Miln 409; kiṭṭhasambādha crowding of corn, the time when the corn is growing thick MN I 115; Jāt I 143, 388. — yassa sambādho bhavissati he who finds it too crowded Vinaya IV 43; asambādha unobstructed Snp 150; atisambādhatā (q.v.) the state of being too narrow Jāt I 7; puttadārasambādhasayana a bed encumbered with child and wife Miln 243; cf. SN I 78; (in figurative sense) difficulty, trouble SN I 7, 48; Jāt IV 488; sambādha-paṭipanna of the eclipsed moon SN I 50. As adjective "crowded, dense" sambādho gharavāso life in the family is confined, i.e. a narrow life, full of hindrances DN I 63, 250; SN II 219; V 350; Sumaṅgalavilāsinī I 180; s. magga a crowded path Jāt I 104; nijana° vana Vism 342; s. vyūha SN V 369. — atisambādha too confined Dhp I 310 (cakkavāḷa). — comparative sambādhatara SN V 350; asambādhaṁ comfortably Jāt I 80. 2. male sexual organ pudendum masculinum Vinaya I 216; II 134; female sexual organ pudendum muliebre Vinaya IV 259; Snp 609; sambādhaṭṭhāna (neuter) female sexual organ pudendum muliebre Jāt I 61; IV 260.
:: Sambādheti [saṁ + bādheti] to be crowded DN II 269 (read °bādhāyanti).
:: Sambāhana (neuter) [from sambāhati] rubbing, shampooing DN I 7 (as a kind of exercise for wrestlers Sumaṅgalavilāsinī I 88); AN I 62; IV 54; Miln 241; Jāt I 286.
:: Sambāhati [saṁ + bāhati; Kern, Toevoegselen sub voce disputes relation to vah, but connects it with bāh "press"] 1. to rub, shampoo Jāt I 293; II 16; IV 431; V 126; also sambāheti Miln 241; causative sambāhāpeti to cause to shampoo Vinaya IV 342; present participle sambāhanta Jāt VI 77; preterit sambāhi Jāt I 293 cf. pari°.
:: Sambhagga [saṁ + bhagga] broken SN I 123; MN 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 Jāt III 495; present participle sambhajanto Jāt III 108; potential sambhajeyya ibid. (commentary samāgaccheyya), — past participle sambhatta.
:: Sambhama [saṁ + bhama, from bhram] confusion, excitement; -°patta overwhelmed with excitement Jāt IV 433.
:: Sambhamati [saṁ + bhamati] to revolve as 307.
:: Sambhañjati [saṁ + bhañjati] to split, break Jāt V 32; causative sambhañjeti to break MN I 237; SN I 123; passive preterit samabhajjisaṁ Jāt V 70, — past participle sambhagga. — cf. sampali°.
:: Sambhata [saṁ + bhata] brought together, stored up; (neuter) store, provisions MN I 116; DN III 190; AN III 38 = IV 266; SN I 35; II 185 = Iti 17; Jāt 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 Jāt I 106, 221; Mahāniddesa 226 = Vism 25. — yathāsambhattaṁ according to where each one's companions live DN II 98; SN V 152.
:: Sambhatti (feminine) [saṁ + bhatti] joining, consorting with Dhammasaṅgani 1326; Puggalapaññatti 20.
:: Sambhava [saṁ + bhava] 1. origin, birth, production DN II 107; SN III 86; AN II 10, 18; Snp 724, 741 etc.; Dhp 161; Jāt I 168; mātāpettikas° born from father and mother DN I 34; as 306; n'atthi sambhavaṁ has not arisen Snp 235. 2. semen virile Jāt V 152; VI 160; Miln 124.
-esin seeking birth MN I 48; SN II 11; Snp 147.
:: Sambhavana (neuter) [from sambhavati] coming into existence Nettipakaraṇa 28.
:: Sambhavati , Sambhuṇāti and Sambhoti [saṁ + bhavati] 1. to be produced, to arise DN I 45, 76; SN I 135; IV 67; Snp 734; Dāṭhāvaṁsa V 6; Miln 210. 2. to be adequate, competent DN II 287; na s. is of no use or avail Miln 152. 3. to be present, to witness Jāt I 56. 4. to be together with Jāt 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); Snp 396 (present participle a-sambhuṇanto = asakkonto, commentary); also sambhoti Snp 734, DN II 287; future sambhossāma Mahāvaṁsa 5, 100. — preterit sambhavi DN 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) Miln 258; Jāt I 481; V 13, 506; Jāt I 9; II 18; IV 492; dabba° an effective requisite Dhp I 321; II 114; bodhis° the necessary conditions for obtaining awakening Jāt I 1; vimokkhas° Therīgāthā Commentary 214. 3. constituent part, element SN IV 197; as 306. 4. bringing together, collocation SN I 135; Miln 28.
:: Sambhāsā (feminine) [saṁ + bhāsā] conversation, talk; sukha-° Jāt VI 296 (varia lectio); mudu-° Jāt II 326 = IV 471 = V 451.
:: Sambhāvana (neuter) [from sambhāveti] supposition, assumption, the meaning of the particle sace Vinaya I 37219; cf. Jāt II 29; Dhp 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 Miln 49. 4. to consider Jāt 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 MN I 110, 145; Therīgāthā Commentary 200; Jāt III 269 (= bhaddaka); Sammohavinodanī 109.
:: Sambheda [saṁ + bheda] mixing up, confusion, contamination DN III 72; AN I 51 = Iti 36; Sumaṅgalavilāsinī I 260 (jāti° mixing of caste); Vism 123 (of colours).
:: Sambhejja [gerund of sambhindati] belonging to the confluence of rivers (said of the water of the ocean), united SN 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); Jāt I 55; Snp 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 Jāt I 503 (°sarīra). — asambhinna: (1) unmixed, unadulterated Vism 41 (°khīra-pāyāsa); Jāt V 257 (°khattiyavaṁsa); Dhp II 85 (the same). (2) (of the voice) unmixed, i.e. distinct, clear Miln 360. 3. Name of a kind of ointment Vinaya IV 117.
:: Sambhīta (adjective) [saṁ + bhīta] terrified Miln 339; — a-sambhīta, fearless Miln 105; Jāt IV 92; V 34; VI 302.
:: Sambhoga [saṁ + bhoga] eating, living together with Vinaya I 97; II 21; IV 137; AN I 92; Paramatthajotikā II 71; Jāt 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 SN I 162.
:: Sambhūta [past participle of sambhavati] arisen from, produced Snp 272 (atta° self-; cf. Paramatthajotikā II 304; attabhāva-pariyāye attani s.); SN I 134.
:: Sambodha [saṁ + bodha] enlightenment, highest wisdom, awakening; the insight belonging to the three higher stages of the Path, Vinaya I 10; DN III 130f., 136f.; SN II 223; V 214; MN I 16, 241; AN I 258; II 200, 240f., 325f.; V 238f.; Iti 27; pubbe sambodhā, before attaining insight MN I 17, 163; II 211; III 157; SN II 5, 10; IV 6, 8, 97, 233; V 281; AN I 258; III 82, 240. abhabba sambodhāya, incapable of insight MN I 200, 241 = AN II 200. (cf. DB I 190-192.)
-gāmin leading to enlightenment DN III 264; Snp 140; -pakkhika belonging to enlightenment AN IV 357; -sukha the bliss of enlightenment AN 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 DN I 156; II 155; Dhp 89 = SN V 29; Snp 478; SN I 68, 181; AN II 14; Iti 28, 42, 117; Paramatthajotikā II 73. See also sammā°.
-agga [°yagga] the summit of enlightenment Snp 693; -gāmin leading to enlightenment SN V 234; -patta having attained enlightenment, an Arahant Snp 503, 696; -parāyana that which has enlightenment as its aim, proceeding towards enlightenment, frequently of the Sotāpanna DN I 156 (discussed in DB I 190f.); III 131f.; AN I 232; II 80, 238; III 211; IV 12, 405; SN V 343, 346; Sumaṅgalavilāsinī I 313; -sukha the bliss of enlightenment Kathāvatthu 209.
:: Sambodhiyaṅga the same as sambojjhaṅga AN V 253f.; SN V 24; cf. spelling sambodhi-aṅga at Dhp 89; Dhp 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 DN II 79, 303f.; III 106, 226; MN I 61f.; AN IV 23; SN V 110f.; Cullaniddesa sub voce Miln 340; Sammohavinodanī 135, 310. The characteristics of the several constitutents together with various means of cultivation are given at Vism 132f. = Sammohavinodanī 275f.
:: Sambuddha ￼ [saṁ + buddha] 1. well understood Snp 765 (various reading, sambuddhuṁ = to know); Jāt V 77 (sam° and a°, taken by commentary as present participle "jānanto" and "ajānanto"); susambuddha easily understood Snp 764. 2. one who has thoroughly understood, being enlightened, a Buddha Snp 178 etc., 559; AN II 4; Dhp 181; SN I 4; Iti 35 etc.
:: Sambuddhi (feminine) [saṁ + buddhi] complete understanding; adjective °vant wise Jāt III 361 (= buddhisampanna).
:: Sambujjhati [saṁ + bujjhati] to understand, achieve, know as 218; infinitive sambuddhuṁ Snp 765 (varia lectio sambuddhaṁ); causative sambodheti to teach, instruct Jāt I 142. cf. sammā°.
:: Sambuka [cf. Skt. śambuka] a shell DN I 84 = AN I 9; III 395 (sippi°); Jāt II 100.
:: Samekkhati [saṁ + ikkhati] to consider, to seek, look for; potential samekkhe Jāt IV 5; present participle samekkhamāna Thera 547; and samekkhaṁ Jāt II 65; gerund samekkhiya Mahāvaṁsa 37, 237.
:: Samerita [saṁ + erita] moved, set in motion; filled with (—°), pervaded by Snp 937; Mahāniddesa 410; Jāt VI 529; Vism 172.
:: Sameta [past participle of sameti] associating with Miln 396; connected with, provided with Mahāvaṁsa 19, 69; combined, constituted Snp 873, 874.
:: Sameti ￼ [saṁ + eti] 1. to come together, to meet, to assemble Buddhavaṁsa II 199 = Jāt I 29. 2. to associate with, to go to DN II 273; Jāt IV 93. 3. to correspond to, to agree DN I 162, 247; Jāt I 358; III 278. 4. to know, consider SN I 186; Mahāniddesa 284. 5. to fit in Jāt VI 334. — imperative sametu Jāt IV 9320; future samessati SN IV 379; Iti 70; preterit samiṁsu Buddhavaṁsa II 199; SN II 158 = Iti 70; and samesuṁ Jāt II 3016; gerund samecca (1) (coming) together with DN II 273; Jāt VI 211, 318. (2) having acquired or learnt, knowing SN I 186; Snp 361, 793; AN II 6, — past participle samita and sameta [= saṁ + ā + ita].
:: Sametikā SN II 285; read samāhitā.
:: Samiddha [past participle of samijjhati] 1. succeeded, successful Vinaya I 37; Buddhavaṁsa II 4 = Jāt I 3; Miln 331. 2. rich, magnificent Jāt III 14; VI 393; samiddhena (adverb) successfully Jāt VI 314.
:: Samiddhi (feminine) [from samijjhati] success, prosperity Dhp 84; SN 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 Jāt V 90.
:: Samidhā (feminine) [from saṁ + idh; see indhana] fuel, firewood Paramatthajotikā II 174.
:: Samihita [= saṁhita] collected, composed Vinaya I 245 = DN I 104 = 238; AN III 224 = 229 = Sumaṅgalavilāsinī I 273; DN I 241, 272.
:: Samijjhana (neuter) [from samijjhati] fulfilment, success Dhp I 112.
:: Samijjhati [saṁ + ijjhati] to succeed, prosper, take effect DN I 71; Snp 766 (cf. Mahāniddesa 2 = labhati etc.); Buddhavaṁsa II 59 = Jāt I 14, 267; potential samijjheyyuṁ DN I 71; preterit samijjhi Jāt I 68; future samijjhissati Jāt I 15, — past participle samiddha; causative II °ijjhāpeti to endow or invest with (accusative) Jāt VI 484.
:: Samijjhiṭṭha [saṁ + ajjhiṭṭha] ordered, requested Jāt VI 12 (= āṇatta commentary).
:: Samiñjana (neuter) [from samiñjati] doubling up, bending back (original stretching!) Vism 500 (opposite pasāraṇa). See also sammiñjana.
:: Samiñjati [saṁ + iñjati of ṛāj or ṛj to stretch] 1. to double up MN I 326. 2. (intransitive) to be moved or shaken Dhp 81 (= calati kampati Dhp 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 MN I 93; AN IV 13; Iti 116; Miln 70, 116.
:: Samita2 [sa + mita, of mā] equal (in measure), like SN I 6.
:: Samita3 [past participle of sammati1] quiet, appeased Dhp III 84.
:: Samita4 [past participle of saṁ + śam to labour] arranged, put in order Jāt V 201 (= saṁvidahita commentary).
:: Samitatta (neuter) [from samita3] state of being quieted Dhp 265.
:: Samitāvin [samita3 + āvin, cf. vijitāvin] one who has quieted himself, calm, Snp 449, 520; SN I 62, 188; AN II 49, 50. cf. BHS śamitāvin and samitāvin.
:: Samiti (feminine) [from saṁ + i] assembly DN II 256; Dhp 321; Jāt IV 351; Peta Vatthu II 313 (= sannipāta Peta Vatthu Commentary 86); Dhp IV 13.
:: Samīcī DN II 94: see sāmīcī.
:: Samīhati [saṁ + īhati] to move, stir; to be active; to long for, strive after Snp 1064 (cf. Cullaniddesa §651); Vimāna Vatthu 51; Vimāna Vatthu 35; Jāt V 388, — past participle samīhita.
:: Samīhita (neuter) [past participle of samīhati] endeavour, striving after, pursuit Jāt V 388.
:: Samīpa (adjective) [cf. Epic and Classical Skt. samīpa] near, close (to) Paramatthajotikā II 43 (bhumma-vacana), 174, 437; Paramatthajotikā I 111; Peta Vatthu Commentary 47 (dvāra° magga) (neuter) proximity DN 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 DN 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; Dhp 81; Dhp II 149, — past participle samīrita Jāt I 393.
:: Samīrita [saṁ + īrita] stirred, moved Jāt I 393.
:: Samītar [= sametar] one who meets, assembles; plural samītāro Jāt 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 DN I 49, 225; Sumaṅgalavilāsinī I 151; Vinaya II 161; Jāt I 59; Peta Vatthu Commentary 204; plural sammā Vinaya II 161.
:: Samma2 [samyak] see sammā.
:: Samma3 a cymbal Miln 60; Dhammasaṅgani 621; Jāt I 3; as 319. Otherwise as °tāḷa a kind of cymbal Thera 893, 911; Vimāna Vatthu 353; Vimāna Vatthu 161; Jāt VI 60; 277 (-l-).
:: Sammad° see sammā.
:: Sammada [saṁ + mada] drowsiness after a meal DN II 195; AN I 3; V 83; Jāt II 63; bhatta-° SN I 7; Jāt 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 Jāt I 67; Paramatthajotikā II 66 (°ka); Vimāna Vatthu 319 (Text sammajja).
:: Sammajjanī (feminine) [from last] a broom Vinaya II 129; AN IV 170; Vism 105; Dhp III 7; cf. sammujjanī.
:: Sammajjati [saṁ + majjati2] 1. to sweep Vinaya I 46; II 209; Jāt II 25; Dhp I 58; II 184; III 168. 2. to rub, polish Jāt I 338, — past participle sammaṭṭha. — causative II sammajjāpeti Vinaya I 240.
:: Sammakkhana (neuter) [saṁ + makkhana] smearing Vism 346.
:: Sammakkheti [saṁ + makkheti] to smear Vism 346.
:: Sammakkhita [saṁ + makkhita] smeared Jāt V 16; abstract °tta (neuter) Vism 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 DN I 105 is misprint for samannesi. — present participle sammata.
:: Sammanteti [saṁ + manteti] to consult together DN I 142; Jāt I 269, 399; Sumaṅgalavilāsinī I 135.
:: Sammaññati see sammannati.
:: Sammasana [(neuter) from last] grasping, mastering Miln 178; Vism 287, 629f.; cf. Compendium 65, 210.
:: Sammasati [saṁ + masati] to touch, seize, grasp, know thoroughly, master SN II 107; Dhp 374; Miln 325; to think, meditate on (accusative) Jāt VI 379; present participle sammasaṁ II 107 and sammasanto Miln 379; Jāt I 74, 75; feminine sammasantī Therīgāthā Commentary 62; sammasamāna Miln 219, 325, 398; past participle sammasita.
:: Sammasita [past participle of sammasati] grasped, understood, mastered Jāt I 78.
:: Sammasitar one who grasps, sees clearly Snp 69.
:: Sammata [past participle of sammannati] 1. considered as MN I 39; SN II 15; IV 127; DN III 89 (dhamma°); Vinaya IV 161, 295. 2. honoured, revered MN II 213; Jāt I 49; V 79; sādhusammata considered, revered, as good DN I 47; SN IV 398. 3. Authorized, selected, agreed upon DN III 93 (mahājana°) Vinaya I 111; III 150.
:: Sammati1 [śam; Dhatupāṭha 436 = upasama] 1. to be appeased, calmed; to cease Dhp 5; Pot 3rd plural sammeyyuṁ SN I 24. 2. to rest, to dwell DN I 92; SN I 226; Jāt V 396; Sumaṅgalavilāsinī I 262 (= vasati); past participle santa. — causative sāmeti to appease, suppress, stop, AN II 24; Iti 82, 83, 117, 183; Dhp 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 DN II 266; Dhp 287; Jāt III 188; doting on Jāt V 443; rogasammatta tormented by illness Jāt V 90 (= °pīḷita commentary; varia lectio °patta, as under matta2).
:: Sammatta2 (neuter) [abstract from sammā] correctness, righteousness AN I 121; III 441; Puggalapaññatti 13; Dhammasaṅgani 1029; Nettipakaraṇa 44; 96, 112; Kathāvatthu 609; as 45; KvA 141; °kārin, attained to proficiency in Miln 191; sammatta-kāritā ibid. — The eight sammattā are the eight aṅgas of the ariya-magga (see magga 2 a) DN III 255; the ten are the above with the addition of sammā-ñāṇa and °vimutti AN V 240.
:: Sammaṭṭha [past participle of sammajjati] swept, cleaned, polished, smooth Vinaya III 119 (su°); Jāt I 10; III 395 (smooth). Spelled °maṭṭa at Miln 15.
:: Sammā1 [cf. Skt. 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) DN I 12; Vinaya I 12; Snp 359; 947; Dhp 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 DN 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 Dhp 86; -aññā perfect knowledge Vinaya I 183; SN I 4; IV 128; Dhp 57 (°vimutta, cf. Dhp I 434); Iti 38, 79, 93, 95, 108; -attha a proper or good thing or cause Jāt VI 16; -ddasa having right views AN II 18; SN IV 205, 207; Snp 733; Iti 47, 61, 81; Kathāvatthu 339; -ggata [cf. BHS samyaggata Divyāvadāna 399] who has wandered rightly, perfect MN I 66; who has attained the highest point, an Arahant DN I 55; SN I 76; AN I 269; IV 226; V 265; Jāt III 305; Iti 87; Apadāna 218. Also sammāgata Vinaya II 20317; -ppajāna having right knowledge Dhp 20; Iti 115; -ppaññā right knowledge, true wisdom Vinaya I 14; Dhp 57, 190; Snp 143; Iti 17; Miln 39; -ppadhāna [cf. BHS samyakprahāna Divyāvadāna 208] right exertion Vinaya I 22; Dhammasaṅgani 358; Dīpavaṁsa xvIII 5; they are four DN II 120; MN III 296; explained MN 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; SN V 421, etc.; formula DN II 312; (adjective) living in the right way MN I 42; AN II 89; -kammanta right conduct, right behaviour Vinaya I 10; SN V 421 etc.; definition DN II 312; Dhammasaṅgani 300; adjective behaving in the right way MN I 42; AN II 89; -ñāṇa right knowledge, enlightenment, results from right concentration DN II 217; AN I 292; adjective MN I 42; -ñāṇin possessing the right insight AN II 89, 222; -dassana right views Vism 605; -diṭṭhi right views, right belief, the first stage of the noble eightfold path, consists in the knowledge of the four truths DN II 311; its essence is knowledge Dhammasaṅgani 20, 297, 317; cf. Vism 509; comprises the knowledge of the absence of all permanent being and the reality of universal conditioned becoming SN II 17; III 135; and of the impermanence of the five khandhas SN III 51 = IV 142; and of sīla, of causation and of the destruction of the āsavas MN I 46-55; how obtained MN I 294; two degrees of MN III 72; supremely important AN I 30-2 292f.; (adjective) Miln I 47; -diṭṭhika having the right belief DN I 139; AN II 89; 220f.; III 115, 138; IV 290; V 124f.; SN IV 322; -dvayatānupassīn duly considering both i.e. misery with its origin, the destruction of misery with the path, respectively Snp page 140; -dhārā a heavy shower SN V 379; -paṭipatti right mental disposition AN I 69; Nettipakaraṇa 27; Miln 97; sammāpaṭipadā Puggalapaññatti 49f.; Dhp IV 127; sammāpaṭipanna rightly disposed, having the right view DN I 8, 55; Puggalapaññatti 49f. -passaṁ viewing the matter in the right way SN III 51; IV 142; -pāsa [Sanskrit śamyāprāsa, but BHS śamyaprāśa Divyāvadāna 634] a kind of sacrifice Snp 303; AN II 42; IV 151; SN I 76; Iti 21; Jāt IV 302; Paramatthajotikā II 321. cf. sammā1. -manasikāra right, careful, thought DN 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 DN II 312; Dhammasaṅgani 299; (adjective) speaking properly MN I 42; AN II 89; -vāyāma right effort Vinaya I 10; Dhammasaṅgani 13, 22, 302; definition DN II 312; adjective MN I 42; AN II 89; -vimutta right emancipation AN I 292; °vimutti the same DN II 217; AN II 196, 222; (adjective) MN I 42; AN II 89; -saṅkappa right resolve, right intention Dhp 12; Vinaya I 10; Dhammasaṅgani 21, 298; definition DN II 312; (adjective) MN I 42; AN II 89; -sati right memory, right mindfullness, self-possession Vinaya I 10; Dhammasaṅgani 23, 303; definition DN II 313; (adjective) MN I 42; AN II 89; -samādhi right concentration, the last stage of the noble eightfold path Vinaya I 10; Dhammasaṅgani 24, 304; definition DN II 313; adjective MN I 12; AN II 89; -sampassaṁ having the right view SN IV 142; -sambuddha perfectly enlightened, a universal Buddha Vinaya I 5; DN I 49; Dhp 187; Jāt I 44; Dhp I 445; III 241; Sammohavinodanī 436, etc; -sambodhi perfect enlightenment, supreme Buddha ship Vinaya I 11; DN II 83; SN I 68, etc.
:: Sammāna (neuter) [from saṁ + man] honour Jāt I 182; VI 390; Saddhammopāyana 355.
:: Sammānanā (feminine) [saṁ + mānanā] honouring, veneration DN III 190; Miln 162, 375, 386.
:: Sammegha [saṁ + megha] rainy or cloudy weather Jāt VI 51, 52.
:: Sammilāta [saṁ + milāta] withered, shrunk MN I 80.
:: Sammillabhāsinī (feminine) [saṁ + milla = mihita, + bhāsin] speaking with smiles Jāt IV 24; name of a girl in Benares Jāt III 93f.
:: Sammiñjana (neuter) [from sammiñjati] bending Sumaṅgalavilāsinī I 196 (opposite pasāraṇa); Sammohavinodanī 358.
:: Sammiñjati (and °eti) [saṁ + iñjati, see also samiñjati; cf. BHS sammiñjayati Divyāvadāna 473. See also Leumann, Album Kern, page 393] to bend back, to double up (opposite pasārati or sampasāreti) Vinaya I 5; MN I 57, 168; DN I 70; Jāt I 321; Vism 365 (varia lectio samiñjeti); Sumaṅgalavilāsinī I 196, — past participle sammiñjita.
:: Sammiñjita [past participle of sammiñjati] bent back MN I 326 (spelled samiñjita); AN 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 Thera 209.
:: Sammoda [from saṁ + mud] odour, fragrance; ekagandha°, filled with fragrance Jāt VI 9.
:: Sammodaka (adjective) [from sammodati] polite DN 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; DN I 52; Snp 419; Jāt VI 224; present participle sammodamāna in agreement, or friendly terms Jāt I 209; II 6; gerund sammoditvā Jāt II 107; gerundive sammodanīya [cf. BHS sammodanī saṁrañjanī kathā Divyāvadāna 70, 156 and passim] pleasant, friendly AN V 193; cf. Snp 419; Vinaya I 2; DN I 52. — sammodita at Vimāna Vatthu 186 read samodita.
:: Sammoha [saṁ + moha] bewilderment, infatuation, delusion MN I 86, 136; Vinaya I 183; Mahāniddesa 193; AN II 174; III 54f., 416; SN 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 DN I 19; AN I 58; II 147; SN II 224; IV 190; Vinaya II 114; Miln 266, 289; Vism 63 (sati° lapse of memory).
:: Sammucchīta see samucchita.
:: Sammudita [past participle of sammodati] delighted, delighting in Vinaya I 4; MN I 503; SN IV 390.
:: Sammujjanī (feminine) [= sammajjanī] a broom Jāt I 161; sammuñjanī the same Miln 2.
:: Sammukha ￼ (adjective) [saṁ + mukha] face-to-face with, in presence; sammukhaciṇṇa a deed done in a person's presence Jāt III 27; sammukhā (ablative) 1. face-to-face, before, from before DN II 155; Snp page 79; Jāt I 115; III 89 (opposite parokkhā); with accusative Buddhavaṁsa II 73 = Jāt I 17; with genitive DN I 222; II 220; MN I 146. 2. in a full assembly of qualified persons Vinaya II 3; locative sammukhe DN II 206; Jāt V 461. In composition sammukha°, sammukhā° and sammukhī° (before bhū): °bhāva (°a°) presence, confrontation Miln 126; (°ī°) being face-to-face with, coming into one's presence DN I 103; MN I 438; AN I 150; °bhūta (°ī°) being face-to-face with, confronted DN II 155; SN IV 94; Vinaya II 73; AN 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; AN I 99; as 144. See also yebhuyyasikā.
:: Sammukhatā (feminine) [abstract from sammukha] presence, confrontation Vinaya II 93 (saṅgha°).
:: Sammusā MN 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) Miln 160; °ñāṇa common knowledge DN III 226; °deva what is called a deva Jāt I 132; Sumaṅgalavilāsinī I 174; see under deva; °maraṇa what is commonly called "death" Vism 229. — sammuccā (instrumental) by convention or common consent Snp 648 (varia lectio sammacca = gerund of sammannati). 5. opinion, doctrine Snp 897 (= dvāsaṭṭhī diṭṭhigatāni Mahāniddesa 308), 904, 911. 6. definition, declaration, statement Vinaya I 123 (ummattaka°); AN IV 347 (vādaka°); Sammohavinodanī 164 (bhuñjaka°). 7. a popular expression, a mere name or word Miln 28. 8. tradition, lore; combined with suti at Miln 3.
:: Sammuṭṭha [saṁ + muṭṭha] confused MN I 21; SN IV 125; V 331; one who has forgotten Vinaya IV 45 (= na ssarati); III 16513; °ssati the same AN I 280.
:: Sammuyhana (neuter) [saṁ + muyhana] bewilderment Sumaṅgalavilāsinī I 193
:: Sammuyhati [saṁ + muyhati] to be bewildered, infatuated, muddle-headed Jāt IV 385; Miln 42, — past participle sammūḷha DN II 85; MN I 250; AN I 165; Snp 583; causative sammoheti to befool Miln 224.
:: Sammūḷha [saṁ + mūḷha] infatuated, bewildered DN II 85; MN I 250; AN I 165; Snp 583; Jāt V 294; Tikapaṭṭhāna 366.
:: Samocita [saṁ + ocita] gathered, arranged Jāt V 156 (= surocita commentary).
:: Samodahati [saṁ + odahati] to put together, supply, apply SN I 7; IV 178f.; to fix Nettipakaraṇa 165, 178; present participle samodahaṁ SN I 7 = IV 179; gerund samodahitvā SN IV 178; and samodhāya Vism 105; Saddhammopāyana 588, — past participle samohita.
:: Samodakaṁ (adverb) [saṁ + odakaṁ] at the water's edge Vinaya I 6 = MN I 169 = DN II 38.
:: Samodhāna (neuter) [saṁ + odhāna, cf. odahana] collocation, combination Buddhavaṁsa II 59 = Jāt I 14; SN IV 215 = V 212; application (of a story) Jāt II 381. samodhānaṁ gacchati to come together, to combine, to be contained in Vinaya I 62; MN I 184 = SN I 86; V 43, 231 = AN V 21 (commentary odhānapakkhepaṁ) AN III 364; Paramatthajotikā II 2; Vism 7; Sammohavinodanī 107; samodhānagata wrapped together Miln 362; samodhānaparivāsa a combined, inclusive probation Vinaya II 48f.
:: Samodhānatā (feminine) [abstract from samodhāna] combination, application, pursuance, in vutti° Jāt III 541 (so read for vatti°).
:: Samodhāneti [denominative from samodhāna] to combine, put together, connect Jāt I 9, 14; Sumaṅgalavilāsinī I 18; Paramatthajotikā II 167, 193, 400; especially jātakaṁ s. to apply a Jātaka to the incident Jāt 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 Jāt VI 261 (su°). 2. connected with, covered with Mahāniddesa 149 (for pareta); Miln 346 (raja-paṅka°).
:: Samokiṇṇa [past participle of samokirati] besprinkled, covered (with) Jāt I 233.
:: Samokirati [saṁ + okirati] to sprinkle Buddhavaṁsa II 178 = Jāt 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 DN I 237; II 61; SN III 156; V 42f., 91; AN III 364; Miln 38.
:: Samosarati [saṁ + osarati] 1. to flow down together Miln 349. 2. to come together, gather Jāt 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); Jāt I 183; Apadāna 191.
:: Sampabhāsa [saṁ + pa + bhāṣ] frivolous talk SN V 355.
:: Sampabhāsati [saṁ + pa + bhās] to shine Miln 338.
:: Sampacura (adjective) [saṁ + pacura] abundant, very many AN II 59, 61; SN I 110.
:: Sampadā (feminine) [from saṁ + pad, cf. BHS sampadā Divyāvadāna 401 (deva manuṣya°), also sampatti] 1. Attainment, success, accomplishment; happiness, good fortune; blessings bliss AN 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 DN I 171f. and many other passages in an almost encyclopedic sense. Here with sīla° the whole of the sīlakkhandha (DN 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° MN I 145; Puggalapaññatti 54; cf. SN I 139; AN 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 AN 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 DN III 213. — a set of eight sampadās is given at AN IV 322 with uṭṭhāna°, ārakkha°, kalyāṇamittatā, samājīvitā, saddhā°, sīla°, cāga°, paññā°; of which the first four are explained in detail at AN 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 AN 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 AN III 147; DN III 235. Three sampadās: kammanta°, ājīva°, diṭṭhi,° i.e. the seven sīlas, right living (sammā-ājīva), right views AN I 271. — Another three as saddhā°, sīla°, paññā° at AN I 287. Buddhaghosa at Dhp 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 Jāt IV 96 with āgama°, adhigama°, pubbahetu°, attattha-paripucchā°, titthavāsa°, yoniso-manasikāra°, buddh'ūpanissaya°. — cf. the following: atta° SN V 30f.; ākappa° AN I 38; ājīva° AN I 271; Sumaṅgalavilāsinī I 235; kamma° AN IV 238f.; dassana° Snp 231; Nibbāna° Vism 58; bhoga° (+ parivāra°) Dhp I 78; yāga° Therīgāthā Commentary 40 (Apadāna verse 7); vijjācaraṇa° DN I 99. 2. execution, performance; result, consequence; thus yañña° successful performance of a sacrifice DN I 128; Snp 505, 509; piṭaka-sampadāya "on the authority of the Piṭaka tradition," according to the Pāḷi; in exegesis of iti-kira (hearsay) AN I 189 = II 191 = Cullaniddesa §151; and of itihītiha MN I 520 = II 169.
:: Sampadāleti [saṁ + padāleti] to tear, to cut MN I 450; AN II 33 = SN III 85; SN III 155; Mahāvaṁsa 23, 10. — Active intransitive sampadālati to burst Jāt VI 559 (= phalati, commentary).
:: Sampadāna (neuter) [saṁ + padāna] the dative relation Jāt V 214 (upayogatthe), 237 (karaṇatthe); Paramatthajotikā II 499 (°vacana).
:: Sampadāti [saṁ + padāti] to hand on, give over Jāt IV 204 (preterit °padāsi).
:: Sampaddavati [saṁ + pa + dru] to run away; preterit sampaddavi Jāt VI 53, — past participle sampadduta.
:: Sampadduta [past participle of sampaddavati] run away Jāt VI 53.
:: Sampadhūpeti (°dhūpāyati, °dhūpāti) [saṁ + padhūpāti] to send forth (thick) smoke, to fill with smoke or incense, to pervade, permeate [BD fumagate]SN I 169; Vinaya I 225; Snp page 15; Miln 333. cf. sandhūpāyati.
:: Sampaditta [saṁ + paditta] kindled Saddhammopāyana 33.
:: Sampadosa [saṁ + padosa1] wickedness Dhammasaṅgani 1060; asampadosa innocence Jāt VI 317 = VI 321.
:: Sampadussati [saṁ + padussati] to be corrupted, to trespass Vinaya IV 260; Jāt II 193; past participle sampaduṭṭha.
:: Sampaduṭṭha [saṁ + paduṭṭha] corrupted, wicked Jāt VI 317 (a°); Saddhammopāyana 70.
:: Sampaggaha [saṁ + paggaha] support, patronage Mahāvaṁsa 4, 44.
:: Sampaggahīta [saṁ + paggahīta] uplifted Miln 309.
:: Sampaggaṇhāti [saṁ + pagganhāti] 1. to exert, strain as 372. 2. to show a liking for, to favour, befriend Jāt VI 294, — past participle sampaggahīta.
:: Sampaggāha assumption, arrogance Dhammasaṅgani 1116.
:: Sampaghosa sound, noise Mahābodhivaṁsa 45.
:: Sampahaṁsaka (adjective) [from sampahaṁsati] gladdening MN I 146; AN II 97; IV 296, 328; V 155; Iti 107; Miln 373.
:: Sampahaṁsana (neuter) [from sampahaṁsati] being glad, pleasure; approval Paṭisambhidāmagga I 167; Vism 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; DN I 126.
:: Sampahaṭṭha1 (adjective) [saṁ + pahaṭṭha1] beaten, struck (of metal), refined, wrought SN I 65 (sakusala°; Buddhaghosa: ukkāmukhe pacitvā s.; Kindred Sayings I 321); Snp 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 DN II 166; Puggalapaññatti 66f.; Sumaṅgalavilāsinī I 150; Miln 161 (ūmi-vega°), 179 (of two rocks), 224.
:: Sampajañña (neuter) [from sampajāna, i.e. *sampajānya] attention, consideration, discrimination, comprehension, circumspection AN I 13f.; II 93; III 307; IV 320; V 98f.; SN III 169; DN 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 DN I 63; AN I 43; II 44f.; V 115, 118.
:: Sampajāna (adjective) [saṁ + pajāna, cf. pajānāti; BHS samprajāna, Mahāvastu I 206; II 360] thoughtful, mindful, attentive, deliberate, almost synonymous with sata, mindful DN I 37; II 94f.; Snp 413, 931; Iti 10, 42; Puggalapaññatti 25; DN III 49, 58, 221, 224f.; AN IV 47f., 300f., 457f.; Mahāniddesa 395; Cullaniddesa §141. sampajāna-kārin acting with consideration or full attention DN I 70; II 95, 292; AN II 210; V 206; Sammohavinodanī 347f.; Sumaṅgalavilāsinī I 184f.; sampājana-musāvāda deliberate lie Vinaya IV 2; Iti 18; DN III 45; AN I 128; IV 370; V 265; Jāt I 23.
:: Sampajānāti [saṁ + pajānāti] to know SN V 154; Snp 1055; Cullaniddesa §655.
:: Sampajjalita (adjective) [saṁ + pajjalita] in flames, ablaze AN IV 131; Vinaya I 25; DN I 95; II 335; Jāt I 232; Miln 84.
:: Sampajjati [saṁ + pajjati] 1. to come to, to fall to; to succeed, prosper Jāt I 7; II 105. 2. to turn out, to happen, become DN I 91, 101, 193, 239; Peta Vatthu Commentary 192. preterit sampādi DN II 266, 269, — past participle sampanna. — causative sampādeti. [BD]: got a jump on
:: Sampakampati [saṁ + pakampati] to tremble, to be shaken Vinaya I 12; DN II 12, 108; MN I 227; III 120. — causative sampakampeti to shake DN II 108.
:: Sampakkhandana (neuter) [saṁ + pakkhandana] aspiration Miln 34f.
:: Sampakkhandati [saṁ + pakkhandati, cf. BHS sampraskandati Mahāvastu II 157] to aspire to, to enter into Miln 35.
:: Sampakopa [saṁ + pakopa] indignation Dhammasaṅgani 1060.
:: Sampalibhagga [past participle of next] broken up SN I 123.
:: Sampalibhañjati [saṁ + pari + bhañj] to break, to crack MN I 234; SN I 123; past participle sampalibhagga.
:: Sampalibodha [saṁ + palibodha] hindrance, obstruction Nettipakaraṇa 79.
:: Sampalimaṭṭha [saṁ + palimaṭṭha] touched, handled, blotted out, destroyed SN IV 168f. = Jāt III 532 = Vism 36.
:: Sampaliveṭheti [saṁ + paliveṭheti] to wrap up, envelop; °eyya AN IV 131 (kāyaṁ).
:: Sampaliveṭhita (adjective) [saṁ + paliveṭhita] wrapped up, enveloped MN I 281.
:: Sampamaddati [saṁ + pamaddati] to crush out Miln 403.
:: Sampamathita [saṁ + pamathita] altogether crushed or overwhelmed Jāt 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 Snp 762.
:: Sampanna [past participle of sampajjati] 1. successful, complete, perfect Vinaya II 256; sampannaveyyākaraṇa a full explanation Snp 352. 2. endowed with, possessed of, abounding in Vinaya I 17; Snp 152, 727 (ceto-vimutti°); Jāt I 421; vijjācaraṇasampanna full of wisdom and goodness DN I 49; Snp 164; often used as first part of a compound, e.g. sampannavijjācaraṇa Dhp 144; Dhp III 86; sampannasīla virtuous Iti 118; Dhp 57; sampannodaka abounding in water Jāt IV 125. 3. sweet, well cooked Vinaya II 196; Miln 395.
:: Sampaphulla (adjective) [saṁ + pa + phulla] blooming, blossoming Saddhammopāyana 245.
:: Samparāya [from saṁ + parā + i] future state, the next world Vinaya II 162; AN III 154; IV 284f.; DN II 240; SN I 108; Snp 141, 864, Jāt I 219; III 195; Miln 357; Dhp II 50.
:: Samparāyika (adjective) [from samparāya] belonging to the next world Vinaya I 179; III 21; DN II 240; III 130; AN III 49, 364; IV 285; MN I 87; Iti 17, 39; Jāt II 74.
:: Sampareta (adjective) [saṁ + pareta] surrounded, beset with Jāt II 317; III 360 = SN I 143.
:: Samparibhinna (adjective) [saṁ + paribhinna] broken up Jāt VI 113 (°gatta).
:: Samparikaḍḍhati [saṁ + parikaḍḍhati] to pull about, drag along MN I 228.
:: Samparikantati [saṁ + parikantati] to cut all round MN III 275. (Trenckner reads sampakantati.)
:: Samparikiṇṇa [saṁ + parikiṇṇa] surrounded by Vinaya III 86; Miln 155.
:: Samparitāpeti [saṁ + paritāpeti] to make warm, heat, scourge MN I 128, 244 = SN IV 57.
:: Samparivajjeti [saṁ + parivajjeti] to avoid, shun Saddhammopāyana 52, 208.
:: Samparivatta (adjective) [saṁ + parivatta] rolling about Dhp 325.
:: Samparivattaka (adjective) [saṁ + parivattaka] rolling about grovelling Jāt II 142 (turning somersaults); Dhp II 5, 12; Miln 253, 357; samparivattakaṁ (adverb) in a rolling about manner MN II 138; samparivattakaṁ-samparivattakaṁ continually turning (it) Vinaya I 50.
:: Samparivattati [saṁ + parivattati] to turn, to roll about; present participle samparivattamāna Jāt I 140; past participle samparivatta. causative samparivatteti [cf. BHS °parivartayati to wring one's hands Divyāvadāna 263] to turn over in one's mind, to ponder over SN V 89.
:: Samparivāreti [saṁ + parivāreti] to surround, wait upon, attend on Jāt I 61; preterit 3rd plural samparivāresuṁ Jāt I 164; gerund samparivārayitvā Jāt I 61; °etvā (the same) Jāt VI 43, 108. cf. sampavāreti.
:: Samparivāsita see parivāsita.
:: Sampasāda [saṁ + pasāda] serenity, pleasure DN II 211, 222; AN II 199; MN II 262.
:: Sampasādana [saṁ + pasādana] (neuter) tranquillizing DN I 37; Dhammasaṅgani 161; Miln 34; Vism 156; as 170 (in the description of the second jhāna); happiness, joy Buddhavaṁsa I 35.
:: Sampasādaniya (adjective) [saṁ + pasādaniya] leading to serenity, inspiring faith DN III 99f. (the S. Suttanta), 116.
:: Sampasāreti [saṁ + pasāreti] to stretch out, to distract Vism 365. — passive sampasāriyati AN IV 47; Miln 297; as 376.
:: Sampasīdana (neuter) [from sampasīdati] becoming tranquillized Nettipakaraṇa 28.
:: Sampasīdati [saṁ + pasīdati] to be tranquillized, reassured DN I 106; MN I 101; Sumaṅgalavilāsinī I 275.
:: Sampassati [saṁ + passati] to see, behold; to look to, to consider; present participle sampassinto Vinaya I 42; DN II 285; sampassaṁ Dhp 290.
:: Sampatati [saṁ + patati] to jump about, to fly along or about Jāt VI 528 (dumā dumaṁ); imperative, sampatantu, ibid. VI 448 (itarītaraṁ); present participle sampatanto flying to Jāt III 491. Past participle sampatita.
:: Sampati [saṁ + paṭi; cf. Skt. samprati] now Miln 87; sampatijāta, just born DN II 15 = MN III 123. cf. sampaṭike.
:: Sampatita [past participle of sampatati] jumping about Jāt VI 507.
:: Sampatta [past participle of sampāpuṇāti] reached, arrived, come to, present Jāt IV 142; Miln 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) AN IV 26, 160; Vism 58, 232; Jāt IV 3 (dibba°); Sumaṅgalavilāsinī I 126; three attainments Jāt I 105; Miln 96; Dhp III 183 (manussa°, devaloka°, Nibbāna°); Nettipakaraṇa 126 (sīla°, samādhi°, paññā°; cf. sampadā); four Sammohavinodanī 439f. (gati°, upadhi°, kāla°, payoga°); six Jāt I 105; nine Miln 341. 2. excellency, magnificence Paramatthajotikā II 397; rūpasampatti beauty Jāt III 187; IV 333. 3. honour Mahāvaṁsa 22, 48. 4. prosperity, splendour Jāt 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"); Vism 21; Saddhammopāyana 59, 62.
:: Sampaṭicchati [saṁ + paṭicchati] to receive, accept Jāt I 69; III 351; Mahāvaṁsa 6, 34; ovādaṁ s. to comply with an admonition Jāt III 52; sādhū ti s. to say "well" and agree Jāt II 31; Miln 8. Causative II sampaṭicchāpeti Jāt VI 336.
:: Sampaṭiggaha [saṁ + paṭiggaha] summing up, agreement Paramatthajotikā I 100.
:: Sampaṭike (adverb) [locative from saṁ + paṭi + ka] now Jāt IV 432 (= sampati, idāni commentary).
:: Sampaṭinipajjā (feminine) [saṁ + paṭi + nipajjā] squatting down, lying down Therīgāthā Commentary 111.
:: Sampaṭisaṅkhā deliberately SN 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 Jāt VI 398.
:: Sampavaṅka (adjective) [perhaps saṁ + pari + anka2, contracted to *payyaṅka > *pavaṅka] intimate, friend DN II 78; SN I 83, 87; Puggalapaññatti 36.
:: Sampavaṅkatā (feminine) [from last] connection, friendliness, intimacy SN I 87; AN 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 AN III 133.
:: Sampavatteti [saṁ + pavatteti] to produce, set going AN III 222 (saṁvāsaṁ); Mahāvaṁsa 23, 75.
:: Sampavāreti [saṁ + pavāreti; cf. BHS 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; DN I 109; preterit sampavāresi DN II 97.
:: Sampavāti [saṁ + pavāti] to blow, to be fragrant MN I 212; Jāt 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; DN II 12, 108; MN I 227; Theri 231; Jāt I 25; SN IV 71. — causative sampavedheti to shake violently DN II 108; MN I 253; Mahāniddesa 316, 371 (past participle °pavedhita).
:: Sampavedhin to be shaken Snp 28; Miln 386.
:: Sampayāta [saṁ + payāta] gone forth, proceeded Dhp 237.
:: Sampayāti [saṁ + payāti] to proceed, to go on; infinitive sampayātave Snp 834; past participle sampayāta.
:: Sampayoga [saṁ + payoga] union, association Vinaya I 10; SN V 421; Sumaṅgalavilāsinī I 96, 260.
:: Sampayojeti [saṁ + payojeti] 1. to associate (with) Vinaya II 262; MN II 5. 2. to quarrel Vinaya II 5; SN I 239, — past participle sampayutta.
:: Sampayutta [saṁ + payutta] associated with, connected Dhammasaṅgani 1; Kathāvatthu 337; as 42. -°paccaya the relation of association (opposite vippayutta°) Vism 539; Sammohavinodanī 206; Tikapaṭṭhāna 6, 20, 53, 65, 152f.; Dukapaṭṭhāna 1f.
:: Sampādaka [from sampādeti] one who obtains Miln 349.
:: Sampādana (neuter) [from sampādeti] effecting, accomplishment Nettipakaraṇa 44; preparing, obtaining Jāt 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 Jāt II 164; kathaṁ s. to be able to talk Jāt II 165; dohaḷe s. to satisfy the longing Mahāvaṁsa 22, 51. 2. to strive, to try to accomplish one's aim DN II 120; SN 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 Jāt VI 236.
:: Sampāleti [saṁ + pāleti] to protect Jāt IV 127.
:: Sampāpaka (adjective) [from sampāpeti] causing to obtain, leading to, bringing Jāt III 348; VI 235.
:: Sampāpana (neuter) [from sampāpuṇāti] reaching, getting to Miln 355, 356 (tīra°).
:: Sampāpuṇāti [saṁ + pāpuṇāti] to reach, attain; to come to, meet with; preterit sampāpuṇi Jāt I 67; II 20; past participle sampatta. — causative sampāpeti to bring, to make attain Vism 303.
:: Sampāruta [saṁ + pāruta] (quite) covered MN I 281.
:: Sampāta [saṁ + pāta] falling together, concurrence, collision Iti 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) AN 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 DN I 26; II 284; MN I 85, 96, 472; II 157; AN V 50; SN IV 15, 67; V 109; Vinaya II 249 (cf. page 364); preterit sampāyāsi MN I 239. cf. sampayāti.
:: Sampha (adjective/noun) [not clear, if and how connected with Skt. śaśpa, grass. The BHS has sambhinna-pralāpa for sampha-ppalāpa] frivolous; neuter frivolity, foolishness; only in connection with expressions of talking, as samphaṁ bhāsati to speak frivolously AN II 23; Snp 158; samphaṁ giraṁ bhikkhus Jāt VI 295; samphaṁ palapati Tikapaṭṭhāna 167f. Also in compounds °palāpa frivolous talk DN I 4; III 69, 82, 175, 269; AN I 269f., 298; II 60, 84, 209; III 254, 433; IV 248; V 251f., 261f.; Tikapaṭṭhāna 168, 281; Sumaṅgalavilāsinī I 76; °palāpin talking frivolously DN I 138; III 82; AN I 298; Puggalapaññatti 39, 58.
:: Samphala (adjective) [saṁ + phala] abounding in fruits SN I 70; 90 = Iti 45.
:: Samphassa [saṁ + phassa] contact, reaction Vinaya I 3; AN II 117; DN II 62; MN I 85; Jāt I 502; kāya-s. the touch of the skin DN II 75; cakkhu-, sota-, ghāna-, jivhā-, kāya-, and mano-s. DN II 58, 308; SN IV 68f.; Sammohavinodanī 19.
:: Samphulla (adjective) [saṁ + phulla] full-blown Jāt VI 188.
:: Samphusanā (feminine) [saṁ + phusanā] touch, contact Theri 367; Dhammasaṅgani 2, 71.
:: Samphusati [saṁ + phusati] to touch, to come in contact with; present participle samphussaṁ Iti 68; present participle medium samphusamāna Snp 671; Cullaniddesa §199 (reads samphassamāna, where the same passage at MN I 85 has rissamāna); preterit samphusi DN II 128; infinitive samphusituṁ Snp 835; DN 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 SN IV 97; Avesta 103; Iti 68.
:: Sampiṇḍana (neuter) [from saṁ + piṇḍ°] combining, connection, addition Vism 159 (of "ca"); Paramatthajotikā I 228 (the same); as 171.
:: Sampiṇḍeti [saṁ + piṇḍeti] to knead or ball together, combine, unite Vism 159; Paramatthajotikā I 125, 221, 230; as 177; past participle sampiṇḍita.
:: Sampiṇḍita [past participle of sampiṇḍeti] brought together, restored Jāt I 230; compact, firm Jāt V 89.
:: Sampiya (adjective) [saṁ + piya] friendly; sampiyena by mutual consent, in mutual love Snp 123, 290.
:: Sampiyāyanā (feminine) [saṁ + piyāyanā] intimate relation, great fondness Jāt III 492.
:: Sampiyāyati [saṁ + piyāyati] to receive with joy, to treat kindly, address with love Jāt III 482; present participle sampiyāyanto Jāt I 135; sampiyāyamāna (the same) fondling, being fond of DN II 223; Jāt I 191, 297, 361; II 85; Dhp II 65. Preterit 3rd plural sampiyāyiṁsu Jāt VI 127.
:: Sampīḷa (neuter) [saṁ + pīḷa, cf. pīḷā] trouble, pain; asampīḷaṁ free from trouble Miln 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 Miln 368.
:: Sampīṇeti [saṁ + pīṇeti] to satisfy, gladden, please; preterit 2nd singular sampesi Jāt III 253; gerund sampīṇayitvā Dāṭhāvaṁsa IV 11.
:: Sampucchati [saṁ + pucchati] to as DN I 116; gerund sampuccha having made an appointment with SN I 176.
:: Sampuṇṇa (sampūrṇa) filled, full Snp 279; Buddhavaṁsa II 119 = Jāt 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 MN II 169.
:: Sampuṭa [cf. saṁ + puṭa (lexicographical Skt. sampuṭa "round box") and BHS 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. BHS sampuṭaka Mahāvastu II 127] shrunk, shrivelled MN 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 ...") Jāt IV 458.
:: Samubbahati [saṁ + ubbahati2] to carry Dāṭhāvaṁsa III 3; V 35; present participle samubbahanto Jāt VI 21 (making display of).
:: Samubbhūta [saṁ + ud + bhūta] borne from, produced from Dāṭhāvaṁsa II 25.
:: Samuccaya [saṁ + uccaya] collection, accumulation Jāt 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) DN II 63.
:: Samuccheda [saṁ + uccheda] cutting off, abolishing, giving up MN I 360; Paramatthajotikā I 142; sammā s. Paṭisambhidāmagga I 101; °pahāna relinquishing by extirpation Vism 5; Paramatthajotikā II 9; °maraṇa dying by extirpation (of saṁsāra) Vism 229; °visuddhi Paṭisambhidāmagga II 3; °suññaṁ Paṭisambhidāmagga II 180.
:: Samucchindati [saṁ + ucchindati] to extirpate, abolish, spoil, give up DN I 34; II 74; MN I 101f., 360; Jāt IV 63. Past participle samucchinna.
:: Samucchinna [saṁ + ucchinna] cut off, extirpated DN I 34.
:: Samucchita [saṁ + mucchita] infatuated SN I 187; IV 71; Thera 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 DN I 17; II 33, 308; III 227; AN I 263 (kamma°); Vinaya I 10; Snp 135; Iti 16 (samuddaya metri causā) etc. dukkha° the origin of ill, the second ariya-sacca, e.g. DN III 136; AN I 177; Vism 495 (where samudaya is explained in its parts as saṁ + u + aya); Sammohavinodanī 124. 2. bursting forth, effulgence (pabhā°) Jāt I 83. 3. produce, revenue DN I 227.
:: Samudayati see samudeti.
:: Samudācarati [saṁ + ud + ācarati] 1. to be current, to be in use MN I 40 (= kāya-vacī-dvāraṁ sampatta s. Papañcasūdanī I 182). 2. to occur to, to befall, beset, assail MN I 109, 112, 453; SN II 273; Iti 31; Vism 343. 3. to behave towards, to converse with (instrumental), to address Vinaya I 9; DN II 154, 192; AN III 124, 131; IV 415, 440; V 103; Jāt I 192. 4. to practise Jāt 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 Miln 59.
:: Samudācāra [saṁ + ud + ācāra] behaviour, practice, habit, familiarity Jāt IV 22; Paramatthajotikā II 6; as 392; Peta Vatthu Commentary 279.
:: Samudāciṇṇa [past participle of samudācarati] practised, indulged in Jāt II 33; Tikapaṭṭhāna 320.
:: Samudāgacchati [saṁ + udāgacchati] to result, rise; to be got, to be at hand DN I 116; MN I 104, — past participle samudāgata.
:: Samudāgama [saṁ + ud + āgama] beginning Jāt I 2.
:: Samudāgata [past participle of samudāgacchati] arisen, resulted; received SN II 24; Snp 648 (= āgata commentary).
:: Samudāhāra [saṁ + udāhāra, cf. BHS samudāhāra Divyāvadāna 143] talk, conversation Miln 344; piya° AN V 24, 27, 90, 201, 339; Therīgāthā Commentary 226.
:: Samudānaya (adjective) [gerund of samudāneti] to be procured or attained Jāt III 313 (su°).
:: Samudāneti [saṁ + ud + āneti; cf. BHS samudānayati Divyāvadāna 26, 50, 490; Avadāna-śataka I 199] to collect procure, attain, get MN I 104; Snp 295, — past participle °ānīta.
:: Samudānīta [past participle of samudāneti, cf. BHS samudānīta Mahāvastu I 231] collected, procured Jāt 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 DN I 222; MN I 493; AN I 243; II 48f.; III 240; DN III 196, 198; SN I 6, 32, 67; Jāt I 230; IV 167, 172; Dhp 127; Mahāniddesa 353; Paramatthajotikā II 30; Peta Vatthu Commentary 47, 104, 133, 271; explained by adding sāgara, SN II 32; four oceans SN II 180, 187; Therīgāthā Commentary 111. Often characterized as mahā° the great ocean, e.g. Vinaya II 237; AN I 227; II 55; III 52; IV 101; Paramatthajotikā II 371; Dhp III 44. Eight qualities: AN IV 198, 206; popular etymology Miln 85f. (viz. "yattakaṁ udakaṁ tattakaṁ loṇaṁ," and vice versa); the eye etc. (the senses), an ocean which engulfs all beings SN IV 157 (samudda = mahā udakarāsi). — cf. sāmuddika.
-akkhāyikā (feminine) tales about the origin of the sea, cosmogony Vinaya I 188; MN I 513f.; DN I 8; Sumaṅgalavilāsinī I 91; -ṭṭhaka situated in the ocean Jāt VI 158; -vīci a wave of the ocean Vism 63.
:: Samuddaya metri causā instead of samudaya Iti 16, 52.
:: Samuddharana (neuter) [saṁ + uddharaṇa] pulling out, salvation Miln 232.
:: Samuddharati [saṁ + uddharati] to take out or away; to lift up, carry away, save from; preterit samuddhari Jāt VI 271; samuddhāsi (preterit thus read instead of samuṭṭhāsi) Jāt V 70.
:: Samuddhaṭa [saṁ + uddhaṭa] pulled out, eradicated Mahāvaṁsa 59, 15; Jāt VI 309; Saddhammopāyana 143.
:: Samudeti [saṁ + udeti] to arise; present samudayati (varia lectio samudīyati) SN II 78; samudeti AN 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 SN I 136. 3. united Vimāna Vatthu 321.
:: Samudīraṇa (neuter) [saṁ + udīraṇa in meaning udīreti 1] moving MN I 119; DN I 76; Vism 365; as 307.
:: Samudīrita [saṁ + udīrita] uttered Jāt VI 17.
:: Samugga [Classical Skt. samudga] a box, basket Jāt I 265, 372, 383; Miln 153, 247; Saddhammopāyana 360 (read samuggābhaṁ). Samugga-jātaka the 436th Jātaka Jāt III 527f. (called Karaṇḍaka-Jātaka ibid.; V 455).
:: Samuggahīta [past participle of samuggaṇhāti] seized, taken up Snp 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 Snp 797; Mahāniddesa 105, — past participle samuggahīta.
:: Samuggata [saṁ + uggata] arisen Vimāna Vatthu 280; Jāt IV 403 (text samuggagata).
:: Samugghāta [saṁ + ugghāta; BHS samudghāṭa Lalitavistara 36, 571] uprooting, abolishing, removal DN I 135; MN I 136; AN II 34; III 407; V 198; SN II 263; III 131; IV 31; Vinaya I 107, 110; Jāt III 397.
:: Samugghātaka (adjective) [from last] removing Miln 278.
:: Samugghātita [past participle of samugghāteti, see samūhanati] abolished, completely removed; neuter abstract °tta Miln 101.
:: Samuggirati [saṁ + uggirati] to throw out, eject Vimāna Vatthu 199; to cry a loud Dāṭhāvaṁsa V 29.
:: Samujjala (adjective) [saṁ + ujjala] resplendent Jāt I 89, 92 (pañcavaṇṇa-vattha°). raṁsi-jāla° resplendent with the blaze of rays Vimāna Vatthu 12, 14, 166.
:: Samujju (adjective) [saṁ + uju] straightforward, perfect Snp 352; SN IV 196 (text saṁmuju).
:: Samukkaṁsati [saṁ + ukkaṁsati] to extol, to praise Snp 132, 438; MN I 498, — past participle samukkaṭṭha.
:: Samukkaṭṭha [saṁ + ukkaṭṭha] exalted AN IV 293; Thera 632.
:: Samukkācanā = ukkācanā Vibhaṅga 352; Vism 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 Jāt III 49.
:: Samullāpa [= samullapana] conversation, talk Miln 351.
:: Samunna [saṁ + unna] moistened, wet, immersed SN IV 158; cf. the similar passage AN II 211 with reference to taṇhā as a snare (pariyonaddha).
:: Samunnameti [saṁ + unnameti] to raise, elevate, Thera 29.
:: Samuñchaka (adjective) [saṁ + uncha + ka] only as neuter adverb °ṁ gleaning, (living) by gleaning SN I 19; Jāt IV 466 (°ṁ carati).
:: Samupabbūḷha [saṁ + upa + viyūḷha] set up; heaped, massed, in full swing (of a battle), crowded MN I 253; DN II 285; SN I 98; Miln 292; Jāt I 89.
:: Samupagacchati [saṁ + upagacchati] to approach Miln 209.
:: Samupajaneti [saṁ + upa + janeti] to produce; °janiyamāna (present participle passive) Nettipakaraṇa 195.
:: Samupama [saṁ + upama] resembling Mahāvaṁsa 37, 68; also samūpama Jāt I 146; V 155; VI 534.
:: Samuparūḷha [saṁ + uparūḷha] ascended Dāṭhāvaṁsa IV 42.
:: Samupasobhita [saṁ + upasobhita] adorned Miln 2.
:: Samupaṭṭhahati [saṁ + upaṭṭhahati] to serve, help; present samupaṭṭhāti Saddhammopāyana 283; preterit samupaṭṭhahi Mahāvaṁsa 33, 95.
:: Samupādika being on a level with the water Miln 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; Jāt VI 282; Saddhammopāyana 324.
:: Samupeta [saṁ + upeta] endowed with, Miln 352.
:: Samuppajjati [saṁ + uppajjati] to arise, to be produced SN IV 218; past participle samuppanna.
:: Samuppanna [saṁ + uppanna] arisen, produced, come about Snp 168, 599; Dhammasaṅgani 1035.
:: Samuppatti (feminine) origin, arising SN IV 218.
:: Samuppāda [saṁ + uppāda] origin, arising, genesis, coming to be, production Vinaya II 96; SN III 16f.; Iti 17; AN III 406 (dhamma°); Jāt VI 223 (anilūpama-samuppāda, varia lectio -°samuppāta, "swift as the wind"); Vism 521 (sammā and saha uppajjati = samuppāda). cf. paṭicca°.
:: Samupphosita [saṁ + ud + phosita] sprinkled Jāt VI 481.
:: Samuppilava (adjective) [from saṁ + uppilavati] jumping or bubbling up Snp 670 (°āso nominative plural).
:: Samussaya [saṁ + ud + śri, cf. BHS samucchraya "body," Divyāvadāna 70 = Avadāna-śataka I 162] 1. Accumulation, complex AN II 42 = Iti 48; Iti 34; bhassasamuccaya, grandeloquence Snp 245; 2. complex form, the body DN II 157 = SN I 148; Vimāna Vatthu 3512 (= sarīra Vimāna Vatthu 164); Dhp 351; Thera 202 ("confluence," i.e. of the five factors, translation); Theri 22, 270; Dhp IV 70; Therīgāthā Commentary 98, 212; rūpasamussaya the same Theri 102; cf. samuccaya.
:: Samussāhita [saṁ + ussāhita] instigated Vimāna Vatthu 105.
:: Samussāpita [saṁ + ussāpita] lifted, raised Jāt III 408.
:: Samusseti [saṁ + ud + śri] to raise, lift up, potential samusseyya AN I 199 (here = to be grandeloquent), — past participle samussita.
:: Samussita [saṁ + ussita] 1. elevated, erected Jāt III 497. 2. Arrogant, proud, haughty Dhp 147 (interpreted at Dhp III 109 as "compounded," i.e. the body made up of 300 bones); AN I 199; Paramatthajotikā II 288 (°ṁ bhassaṁ high and mighty talk).
:: Samuttarati [saṁ + uttarati] to pass over Miln 372.
:: Samuttejaka (adjective) [from samuttejeti] instigating, inciting, gladdening MN I 146; AN II 97; IV 296, 328; V 155; SN V 162; Iti 107.
:: Samuttejeti [saṁ + ud + tij] to excite, gladden, to fill with enthusiasm Vinaya I 18; DN I 126. cf. BHS 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 Jāt I 144, 191, 318.
:: Samuṭṭhāna (neuter) [saṁ + uṭṭhāna] rising origination, cause; as adjective (—°) arising from AN II 87; Dhammasaṅgani 766f., 981, 1175; Miln 134, 302, 304; Jāt I 207; IV 171; Paramatthajotikā I 23, 31, 123; Vism 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 Jāt 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; DN I 135f. (°hanissati); II 91 = SN V 432; MN I 47; II 193; SN V 76; Jāt I 374 = Snp 360; Snp 14, 369, 1076; sikkhāpadaṁ Vinaya III 23; DN 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 SN III 156; potential samūhaneyya Vinaya I 110; imperative samūhantu DN II 154; and °ūhanatu Miln 143; gerund samūha nitvā MN I 47; Vinaya I 107; a° MN 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 Miln 193; samūhanāpeti Miln 142. Past participle samūhata and (causative) samugghātita.
:: Samūhata [past participle of samūhanati] taken out, removed DN I 136; SN III 131; Thera 604; Dhp 250; Snp 14, 360; Iti 83; Jāt IV 345 (Kern, wrongly, "combined").
:: Samūhatatta (neuter) [abstract from samūhata] abolition MN III 151.
:: Samūheti [causative of saṁ + uh = vah] to gather, collect Mahāvaṁsa 37, 245.
:: Samūlaka (adjective) [sa3 + mūla + ka] including the root Theri 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; Skt. sama even, the same; samā in the same way; Avesta hama same = Gothic sama, samaϸ together; Latin simul (= simultaneous), similis "re-sembling." Also Skt. 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" Vism 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 DN I 11; Jāt VI 65.
:: Saṁhanati and Saṁhanti [saṁ + han] 1. to join together, reach to Jāt V 372. 2. to suppress, allay, destroy AN IV 437 (kaṇḍuṁ), — past participle saṁhata.
:: Saṁhara [from saṁ + hṛ] collecting; dus° hard to collect Vinaya III 148; Jāt 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; MN III 169; Jāt 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) SN 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 MN II 223.
:: Saṁhata1 [past participle of saṁ + han] firm, compact Miln 416; Saddhammopāyana 388.
:: Saṁhata2 [past participle of saṁ + hṛ] Sumaṅgalavilāsinī I 280; see vi°.
:: Saṁhāni (feminine) [saṁ + hāni] shrinking, decrease, dwindling away DN II 305 = MN I 49 = SN 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 SN II 185 = Iti 17. sabba° a kind of mixed perfume Jāt VI 336.
:: Saṁhārima (adjective) [from saṁ + hṛ] movable Vism 124; a° Vinaya IV 272.
:: Saṁhita [past participle of sandahati] connected, equipped with, possessed of DN I 5; MN II 202; SN I 103; Dhp 101 (gāthā anattha-pada°). Often as attha° endowed with profit, bringing advantage, profitable DN I 189; SN II 223; IV 330; V 417; AN III 196f.; V 81; Snp 722. cf. upa°.
:: Saṁhīra and Saṁhāriya [gerund of saṁharati] that which can be restrained, conquerable Thera 1248; Jāt V 81. — a° immovable, unconquerable SN I 193; Vinaya II 96; AN IV 141f.; Thera 649; Snp 1149; Jāt IV 283. See also asaṁhāriya.
:: Saṁhīrati [passive of saṁharati] to be drawn away or caught in (locative) MN III 188f. (paccuppannesu dhammesu); as 420 (the same); Jāt 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 Jāt IV 22. cf. sārāga.
:: Saṁroceti [saṁ + roceti] to find pleasure in, only in preterit (poetical) samarocayi Snp 290, 306, 405; Jāt IV 471.
:: Saṁrūhati [saṁ + rūhati] to grow Jāt IV 429 (= vaḍḍhati).
:: Saṁrūḷha [past participle of saṁrūhati] grown together, healed Jāt III 216; V 344.
:: Saṁsad (feminine) [from saṁ + sad] session, assembly; locative saṁsati Jāt 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; AN III 293f. (°ārāmatā); IV 87f., 331; Iti 70; Jāt I 376; IV 57; Miln 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° SN II 202; Miln 344. -°jāta one who has come into contact Snp 36.
:: Saṁsandanā (feminine) [from saṁsandati] 1. (literal) coming together Jāt 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" Vism 326; Sumaṅgalavilāsinī I 127. diṭṭha° (pucchā) a question with reference to observation Cullaniddesa sub voce pucchā; as 55.
:: Saṁsandati [saṁ + syand, cf. BHS śaṁsyandati Avadāna-śataka II 142f., 188] to run together, to associate DN I 248; II 223; SN II 158 = Iti 70; SN IV 379; Puggalapaññatti 32. — causative saṁsandeti to put together; unite, combine Jāt I 403; V 216; Miln 131; Dhp II 12; IV 51.
:: Saṁsanna [past participle of saṁsīdati or saṁsandati] depressed, exhausted Dhp 280 (= osanna Dhp III 410: see ossanna).
:: Saṁsappa (adjective) [from saṁ + sṛp] creeping AN V 289.
:: Saṁsappaniyapariyāya , the creeping exposition, a discussion of the consequences of certain kinds of kamma, AN V 288f.
:: Saṁsappati [saṁ + sappati] to creep along, to crawl, move AN V 289; Vimāna Vatthu 278; Dhp IV 49.
:: Saṁsappin (adjective) = saṁsappa AN IV 172.
:: Saṁsaraṇa (neuter) [from saṁ + sṛ] 1. moving about, running; °lohita blood in circulation (opposite sannicita°) Vism 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 Jāt I 335. 2. to go through one life after the other, to transmigrate DN I 14; Sumaṅgalavilāsinī I 105; present participle saṁsaranto (and saṁsaraṁ) SN III 149; IV 439; Iti 109; Peta Vatthu Commentary 166; medium saṁsaramāna Vimāna Vatthu 197; gerund °saritvā SN III 212; Puggalapaññatti 16, — past participle saṁsarita and saṁsita.
:: Saṁsarita [past participle of saṁsarati] transmigrated DN II 90; AN II 1; Theri 496. a° MN I 82.
:: Saṁsati [Vedic śaṁsati, cf. Avesta saṁhaiti to proclaim, Latin censeo = censure; Old-Bulgarian qom to say] to proclaim, point out Jāt V 77; VI 533; potential saṁse Jāt VI 181; preterit asaṁsi Jāt III 420; IV 395; V 66; and asāsī (Sanskrit aśaṁsīt) Jāt III 484. cf. abhi°.
:: Saṁsatta [past participle of saṁ + sañj] adhering, clinging DN I 239 (paramparā°).
:: Saṁsaṭṭha [past participle of saṁ + sṛj] 1. mixed with (instrumental), associating with, joined MN I 480 (opposite vi°); AN III 109, 116, 258f., 393; Peta Vatthu Commentary 47. 2. living in society Vinaya I 200; II 4; IV 239, 294; DN II 214; Kathāvatthu 337 = as 42; Dhammasaṅgani 1193; Jāt II 105; as 49, 72. — a° not given to society MN I 214; SN I 63; Miln 244; Vism 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 AN II 24; Cullaniddesa §660 (= vicikicchā etc.); Miln 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. Skt. syavaṁ-sātikā, on which see Kern, Toevoegselen II 62, sub voce] a kind of inferior rice Jāt 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; MN I 457; SN III 95, 133; IV 288.
:: Saṁsāra [from saṁsarati] 1. rebirth, literally faring on DN I 54; II 206 (here = existence); MN I 81 (saṁsārena suddhi); SN II 178f.; AN I 10; II 12 = 52; Snp 517; Dhp 60; Jāt I 115; Peta Vatthu II 1311; Vism 544 (in detail), 578, 603 (°assa kāraka); Peta Vatthu Commentary 63, 243. For description of saṁsāra (its endlessness and inevitableness) see e.g. SN 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 AN I 79.
-cakka [cf. BHS saṁsāra-cakra] the wheel of transmigration Vism 198, 201; Vimāna Vatthu 105 = Peta Vatthu Commentary 7; -dukkha the ill of transmigration Vism 531; Sammohavinodanī 145, 149; -bhaya fear of transmigration Sammohavinodanī 199; -sāgara the ocean of transmigration Jāt III 241.
:: Saṁsāveti [from saṁ + sru] to cause to flow together, to pour into (locative), to put in Jāt 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 Jāt III 201 (preterit samasāyisuṁ: so read for samāsāsisuṁ).
:: Saṁseda [saṁ + seda] sweat, moisture MN I 73; Therīgāthā Commentary 185.
-ja [cf. BHS saṁsvedaja Divyāvadāna 627] born or arisen from moisture DN III 230; Miln 128; Paramatthajotikā I 247; Sammohavinodanī 161.
:: Saṁseva (adjective) [from saṁ + sev] associating AN II 245; V 113f. (sappurisa° and asappurisa°); Miln 93.
:: Saṁsevanā (feminine) [from saṁsevati] associating Dhammasaṅgani 1326 = Puggalapaññatti 20.
:: Saṁsevā (feminine) [from saṁseva] worshipping, attending Miln 93 (sneha°).
:: Saṁsevin (adjective) = saṁseva Jāt I 488.
:: Saṁsevita [saṁ + sevita] frequented, inhabited Jāt VI 539.
:: Saṁsibbita [past participle of saṁ + sibbati] entwined Vism 1; Miln 102, 148; Dhp III 198.
:: Saṁsiddhi (feminine) [saṁ + siddhi] success Dhatupāṭha 420.
:: Saṁsijjhati [saṁ + sidh] to be fulfilled Saddhammopāyana 451.
:: Saṁsita1 = saṁsarita Jāt V 56 (cira-ratta° = carita anuciṇṇa commentary).
:: Saṁsita2 [past participle of saṁ + śri] dependent Saddhammopāyana 306.
:: Saṁsīda [from śaṁsīdati] sinking (down) SN IV 180 (varia lectio saṁsāda).
:: Saṁsīdana (neuter) [from saṁsīdati] = saṁsīda Thera 572 (ogha°).
:: Saṁsīdati [saṁ + sad] 1. to sink down, to lose heart DN I 248; AN III 89 = Puggalapaññatti 65; Thera 681; Jāt II 330. 2. to be at an end (said of a path, magga) Vinaya III 131; SN I 1. — causative saṁsādeti: 1. to get tired, give out MN I 214; AN I 288. 2. to drop, fail in AN IV 398 (pañhaṁ, i.e. not answer). 3. to place Sumaṅgalavilāsinī I 49.
:: Saṁsīna [saṁ + sīna, past participle of śṛ to crush, Skt. śīrṇa] fallen off, destroyed Snp 44 (°patta without leaves = patita-patta commentary).
:: Saṁsuddha (adjective) [saṁ + suddha] pure DN I 113; Snp 372, 1107; Mahāniddesa 289; Cullaniddesa §661; Jāt I 2.
-gahaṇika of pure descent DN I 113; Sumaṅgalavilāsinī I 281.
:: Saṁsuddhi (feminine) [saṁ + suddhi] purification Snp 788; Mahāniddesa 84.
:: Saṁsumbhati [saṁ + sumbhati] to beat Jāt 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 DN II 327; AN II 75; IV 139, 252f.; Dhp 108; Jāt II 80; Saddhammopāyana 239; nominative plural saṁvaccharāni Jāt II 128.
:: Saṁvadana (neuter) [from saṁvadati] a certain magic act performed in order to procure harmony DN I 11; Sumaṅgalavilāsinī I 96; cf. DB I 23.
:: Saṁvadati [saṁ + vadati] to agree MN I 500 (opposite vivadati).
:: Saṁvaddhana (neuter) [from saṁ + vṛdh] increasing causing to grow Jāt IV 16.
:: Saṁvaḍḍha [past participle of saṁvaḍḍhati] grown up, brought up DN I 75; II 38; Peta Vatthu Commentary 66.
:: Saṁvaḍḍhati [saṁ + vaḍḍhati] to grow up; present participle °amāna (ddh) growing up, subsisting Jāt I 189 (so far °vaṭṭ°). Causative °vaḍḍheti to rear, nourish, bring up Jāt I 231 (present participle passive °vaḍḍhiyamāna).
:: Saṁvaṇṇana (neuter) [saṁ + vaṇṇana] praising praise Jāt I 234.
:: Saṁvaṇṇeti [saṁ + vaṇṇeti] to praise Vinaya III 73f.; Jāt V 292 (preterit 3rd plural °vaṇṇayuṁ). cf. BHS saṁvarṇayati Divyāvadāna 115, — past participle saṁvaṇṇita.
:: Saṁvaṇṇita [past participle of saṁvaṇṇeti] praised, combined with sambhāvita honoured MN I 110; III 194, 223.
:: Saṁvara [from saṁ + vṛ] restraint DN I 57, 70, 89; II 281 (indriya°); III 130, 225; AN II 26; SN IV 189f.; Iti 28, 96, 118; Puggalapaññatti 59; Snp 1034; Vinaya II 126, 192 (āyatiṁ saṁvarāya "for restraint in the future," in confession formula), Dhp 185; Nettipakaraṇa 192; Vism 11, 44; Dhp 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 Vism 7; Sammohavinodanī 330f. -°vinaya norm of self-control, good conduct Paramatthajotikā II 8. cātuyāma°, Jāt in discipline MN 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); Miln 152 (pāso na saṁvarati), — past participle saṁvuta.
:: Saṁvarī (feminine) [Vedic śarvarī from śarvara speckled; the Pāḷi form via sabbarī > sāvarī > saṁvarī] the night (poetical) DN III 196; Jāt IV 441; V 14, 269; VI 243.
:: Saṁvasati [saṁ + vasati2] to live, to associate, cohabit with AN II 57; Vinaya II 237; Cullaniddesa §423; Puggalapaññatti 65; Dhp 167; Dīpavaṁsa X 8; Miln 250. — causative °vāseti same meaning Vinaya IV 137. — cf. upa°.
:: Saṁvattanika (adjective) [from saṁvattati] conducive to, involving AN II 54, 65; Iti 82; Kathāvatthu 618; Jāt I 275; Nettipakaraṇa 134 = SN V 371. As °iya at Peta Vatthu Commentary 205.
:: Saṁvattati [saṁ + vattati] to lead (to), to be useful (for) AN I 54, 58 (ahitāya dukkhāya); Vinaya I 10 = SN V 421; Iti 71f.; Jāt I 97; potential saṁvatteyya Vinaya I 13. — Often in phrase nibbidāya, virāgāya ... Nibbānāya saṁvattati e.g. DN I 189; II 251; III 130; SN V 80, 255; AN 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 Iti 99; Puggalapaññatti 60; Vism 419; Saddhammopāyana 484, 485. -°vivaṭṭa a period within which evolution and dissolution of the world takes place, a complete world-cycle (see also vivaṭṭa) DN I 14; AN II 142; Iti 15, 99; Puggalapaññatti 60.
:: Saṁvaṭṭanika (adjective) [from saṁvaṭṭa(na)] turning to, being reborn DN I 17.
:: Saṁvaṭṭati [saṁ + vaṭṭati] 1. to be evolved, to be in a process of evolution (opposite vivaṭṭati in devolution) DN I 17; III 84, 109; AN 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) Jāt III 75 (paṭhavī s.; varia lectio saṁvaddh°); Miln 287 (ākāso °eyya). For saṁvaṭṭ° at Jāt I 189 read saṁvaddh°.
:: Saṁvāsa [saṁ + vāsa2] 1. living with, co-residence Vinaya I 97; II 237; III 28; AN II 57f., 187; III 164f.; IV 172; Jāt I 236; IV 317 (piya-saṁvāsaṁ vasi lived together in harmony); Snp 283, 290, 335; Dhp 207, 302; Saddhammopāyana 435. 2. intimacy Jāt II 39. 3. cohabitation, sexual intercourse DN I 97; Jāt 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 Snp 22; a°-bhāva impossibility to co-reside Miln 249.
:: Saṁvāti [saṁ + vāyati2] to be fragrant Jāt V 206 (cf. vv.ll. on page 203).
:: Saṁvedhita [saṁ + vyathita: see vyadhati] shaken up, confused, trembling Snp 902.
:: Saṁvega [from saṁ + vij] agitation, fear, anxiety; thrill, religious emotion (caused by contemplation of the miseries of this world) DN III 214; AN I 43; II 33, 114; SN I 197; III 85; V 130, 133; Iti 30; Snp 935; Jāt I 138; Mahāniddesa 406; Vism 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 Iti 30.
:: Saṁvejaniya (adjective) [from saṁvejana] apt to cause emotion AN II 120; Vism 238. See also saṁvijjati1.
:: Saṁvejeti causative of saṁvijjati1 (q.v.).
:: Saṁvejita [past participle of saṁvejeti] stirred, moved, agitated SN I 197; Mahāniddesa 406.
:: Saṁvelleti [from saṁ + vell] to gather up, bundle together, fold up Vism 327.
:: Saṁvelli (feminine) [saṁ + velli, cf. vellita] "that which is wound round," a loin cloth Jāt V 306. As saṁvelliya at Vinaya II 137, 271.
:: Saṁvesanā (feminine) [from saṁveseti] lying down, being in bed, sleeping Jāt VI 551f., 557.
:: Saṁveseti [causative of saṁvisati] to lead, conduct AN I 141; passive saṁvesiyati to be put to bed (applied to a sick person) MN I 88 = III 181; DN II 24. cf. abhi°.
:: Saṁveṭheti [saṁ + veṭheti] to wrap, stuff, tuck in Vinaya IV 40.
:: Saṁvibhajati [saṁ + vibhajati] to divide, to share, to communicate DN II 233; Miln 94, 344; infinitive °vibhajituṁ Miln 295; Dāṭhāvaṁsa V 54, — past participle saṁvibhatta. — causative °vibhājeti. Iti 65.
:: Saṁvibhatta [past participle of saṁvibhajati] divided, shared Thera 9.
:: Saṁvibhāga [saṁ + vibhāga] distribution, sharing out DN III 191; AN I 92, 150; Iti 18f., 98, 102; Vimāna Vatthu 375; Miln 94. — dāna° (of gifts) Jāt V 331; Vism 306.
:: Saṁvibhāgin (adjective) [from saṁvibhāga] generous, open-handed SN I 43 = Jāt IV 110; V 397 (a°); Miln 207.
:: Saṁvidahana (neuter) [for the usual °vidhāna] arrangement, appointment, provision Jāt 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 DN I 61 (potential °eyyāma); preterit °vidahi Peta Vatthu Commentary 198; infinitive °vidhātuṁ AN II 35, and °vidahituṁ Vinaya I 287; gerund °vidhāya Vinaya IV 62f., 133; Mahāvaṁsa 17, 37, and °vidahitvā Vinaya I 287; III 53, 64; Jāt I 59; V 46; also as causative formation °vidahetvāna Jāt VI 301, — past participle saṁvidahita and saṁvihita.
:: Saṁvidahita [past participle of saṁvidahati] arranged Vinaya IV 64; Dhp I 397.
:: Saṁvidati [saṁ + vidati: see vindati] to know; gerund °viditvā Jāt III 114; V 172, — past participle saṁvidita.
:: Saṁvidhāna (neuter) [from saṁvidahati] arranging, providing, arrangement DN I 135; Jāt I 140 (rakkhā°).
:: Saṁvidhātar [agent noun from saṁvidahati] one who arranges or provides (cf. vidhātar) DN 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 Jāt I 155.
:: Saṁvidita [past participle of saṁvidati] known Snp 935.
:: Saṁvigga [past participle of saṁvijjati1] agitated, moved by fear or awe, excited, stirred DN I 50; II 240; AN II 115; SN IV 290; V 270; Jāt I 59; Miln 236; Peta Vatthu Commentary 31 (°hadaya).
:: Saṁvihita [past participle of saṁvidahati] arranged, prepared , provided Jāt I 133 (°ārakkha i.e. protected); in compound su° well arranged or appointed, fully provided DN II 75; MN II 75; Sumaṅgalavilāsinī I 147, 182; a° unappointed Vinaya I 175; Vism 37.
:: Saṁvijita [past participle of saṁvejeti] (medium) filled with fear or awe, made to tremble; (passive) felt, realized Snp 935 (= saṁvejita ubbejita Mahāniddesa 406).
:: Saṁvijjati1 [Vedic vijate, vij; not as simple verb in Pāḷi] to be agitated or moved, to be stirred AN II 114; Iti 30. Past participle saṁvigga. — causative saṁvejeti MN I 253; SN I 141; Vinaya I 32; imperative °vejehi SN V 270; preterit °vejesi Miln 236; infinitive °vejetuṁ SN I 197; ger °vejetvā Jāt I 327; gerundive °vejanīya that which should cause awe, in °āni ṭhānāni places of pilgrimage DN II 140; AN I 36; II 120; Iti 30, — past participle saṁvijjita and °vejita.
:: Saṁvijjati2 [passive of saṁvindati] to be found, to exist, to be DN I 3; Vinaya II 122; Jāt I 214 (°amāna); Peta Vatthu Commentary 153.
:: Saṁvilāpa [saṁ + vilāpa] noisy talk; figurative for thundering SN IV 289 (abbha°). [BD]: shouting, yelling, screaming
:: Saṁvindati [saṁ + vindati] to find; present participle (a)saṁvindaṁ Thera 717. — passive saṁvijjati (q.v.).
:: Saṁvirūhati [saṁ + virūhati] to germinate, to sprout Miln 99, 125, 130, 375, — past participle saṁvirūḷha. — causative °virūheti to cause to grow, to nourish Jāt IV 429.
:: Saṁvirūḷha (adjective) [past participle of saṁvirūhati] fully grown, healed up Jāt 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 MN II 117; Miln 36.
:: Saṁvījita [saṁ + vījita] fanned Dāṭhāvaṁsa V 18.
:: Saṁvohāra [saṁ + vohāra] business, traffic Vinaya III 239; AN II 187 = SN I 78; AN III 77; Paramatthajotikā II 471.
:: Saṁvohārati [denominative from saṁvohāra] to trade (with); present participle °vohāramāna [cf. BHS saṁvyavahāramāna Divyāvadāna 259] AN II 188.
:: Saṁvossajjati see samavossajjati.
:: Saṁvuta [past participle of saṁvarati] 1. closed DN I 81. 2. tied up Jāt IV 361. 3. restrained, governed, (self-)controlled, guarded DN I 250; III 48, 97; SN II 231; IV 351f.; AN I 7 (cittaṁ); II 25; III 387; Iti 96, 118; Snp 340 (indriyesu); Dhp 340; Sumaṅgalavilāsinī I 181. Asaṁvuta unrestrained SN IV 70; AN III 387; Puggalapaññatti 20, 24; in phrase asaṁvuṭā lokantarikā andhakārā (the world-spaces which are dark and ungoverned, orderless, not supported, baseless DN II 12. — su° well controlled Vinaya II 213; IV 186; SN IV 70; Snp 413; Dhp 8;
-atta self-controlled SN I 66; -indriya having the senses under control Iti 91; Puggalapaññatti 35; -kārin MN II 260.
:: Saṁvūḷha see saṁyūḷha.
:: Saṁyama (and saññama) [from saṁ + yam] 1. restraint, self-control, abstinence SN I 21, 169; DN I 53; Vinaya I 3; AN I 155f. (kāyena, vācāya, manasā); DN III 147; Iti 15 (-ññ-); Snp 264, 655; MN II 101 (sīla°); Dhp 25 (saññama dama); Sumaṅgalavilāsinī I 160; Dhp 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 Jāt V 202, 207.
:: Saṁyamanī (feminine) [from saṁyamana] a kind of ornament Jāt V 202 (= maṇisuvaṇṇa-pavāḷa-rajata-mayāni pilandhanāni commentary).
:: Saṁyamati [saṁ + yamati] to practise self-control SN I 209 (pāṇesu ca saṁyamāmase, translation "if we can keep our hands off living things"), — past participle saṁyata. — causative saññāmeti to restrain MN I 365, 507; Dhp 37, 380. cf. paṭi°.
:: Saṁyata and Saññata [past participle of saṁyamati] literally drawn together; figurative restrained, self-controlled DN II 88; SN I 79; Snp 88, 156, 716; Jāt I 188; Vimāna Vatthu 3411; Miln 213.
-atta having one's self restrained, self-controlled SN I 14 (for saya°); Snp 216, 284 (-ññ-), 723; Peta Vatthu II 614 (-ññ-; = saññata-citta Peta Vatthu Commentary 98); -ūru having the thighs pressed together, having firm thighs Jāt V 89, 107 (-ññ-). 155 (-ññ-); -cārin living in self-control Dhp 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"); Jāt II 282 (so read for °āyo).
:: Saṁyoga [from saṁ + yuj] 1. bond, fetter MN I 498; SN I 226; III 70; IV 36; AN IV 280 = Vinaya II 259 (opposite vi°); Snp 522, 733; Dhp 384 (= kāmayogādayo saṁyogā Dhp IV 140). 2. union, association Jāt III 12 (-ññ-); Vism 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 SN IV 163 etc.; especially the fetters that bind man to the wheel of rebirth Vinaya I 183; SN I 23; V 241, 251; AN I 264; III 443; IV 7f. (diṭṭhi°); MN I 483; Dhp 370; Iti 8 (taṇhā); Snp 62, 74, 621; Jāt I 275; II 22; Nettipakaraṇa 49; Dhp 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. MN I 9; AN I 231, 233; DN I 156; II 92f., 252; III 107, 132, 216; SN 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. AN I 232f.; II 5, 133; V 17; DN I 156; II 92, 252; MN I 432; SN V 61, 69; Theri 165; Puggalapaññatti 17. The last five are called uddhambhāgiyāni e.g. AN V 17; SN V 61, 69; Theri 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 DN III 254 and AN IV 7, viz. anunaya°, paṭigha°, diṭṭhi°, vicikicchā°, māna°, bhavarāga°, avijjā°. A list of eight is found at MN I 361f. cf. also ajjhatta-saṁyojano and bahiddhā-saṁyojano puggalo AN I 63f.; Puggalapaññatti 22; kiṁ-su-s° SN I 39 = Snp 1108.
:: Saṁyojaniya (saññ°) (adjective) [from saṁyojana] connected with the saṁyojanas, favourable to the saṁyojanas, AN I 50; SN II 86; III 166f.; IV 89, 107; Dhammasaṅgani 584, 1125, 1462; as 49. Used as a noun, with dhammā understood, Snp 363, 375.
:: Saṁyojita [past participle of saṁyojeti, causative of saṁyuñjati] combined, connected with, mixed with Jāt I 269 (bhesajja°).
:: Saṁyuga (neuter) [from saṁ + yuj] harness Thera 659.
:: Saṁyuñjati [saṁ + yuñjati] to connect, join with (instrumental), unite SN I 72. passive saṁyujjati SN III 70, — past participle saṁyutta. — causative saṁyojeti 1. to put together, to endow with DN II 355; SN V 354; Jāt I 277. 2. to couple, to wed someone to (instrumental) Jāt III 512 (dārena); IV 7 (the same), — past participle saṁyojita.
:: Saṁyuta (adjective) [saṁ + yuta, of yu] connected, combined Snp 574 (-ññ-), 1026.
:: Saṁyutta [past participle of saṁyuñjati] 1. tied, bound, fettered MN III 275 (cammena); SN IV 163; AN IV 216 (saṁyojanena s. by bonds to this world); Snp 194 (-ññ-), 300, 304; Iti 8; Saddhammopāyana 211. 2. connected with, mixed with (—°) Jāt I 269 (visa°). — cf. paṭi°, vi°.
:: Saṁyūhati [saṁ + vyūhati] to form into a mass, to ball together, to conglomerate AN 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 DN II 267 (gāthā); MN 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 DN I 166 = MN I 77; SN 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; Skt. 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 DN II 240, 244; SN I 189 (cf. Kindred Sayings I 321: porāṇaka, santānaṁ vā paṇḍitānaṁ dhamma); Dhp I 51.
:: Sanati see saṇati.
:: Sanābhika (adjective) [sa3 + nābhi + ka] having a nave (of a wheel) DN II 17, 172; AN 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 = Jāt I 28.
:: Sanda [cf. Skt. sāndra] 1. (adjective) thick, dense; in -°cchāya giving dense shade SN IV 194; Jāt I 57, 249; Sumaṅgalavilāsinī I 209. 2. (thick) wood, forest; in -°vihāra dwelling in the wood, life as a hermit Thera 688.
:: Sandahana (neuter) [from saṁ + dhā] applying, placing (an arrow) on the string Miln 352. [BD: Stringing the bo]
:: Sandahati [saṁ + dahati1] to put together, to connect, to fit, to arrange Jāt IV 336; Mahāvaṁsa 7, 18; present participle medium sandahamāna as 113; gerund sandahitvā Jāt IV 336; and sandhāya literally after putting on Jāt IV 258 (the arrow onto the bow); figurative with reference to, concerning MN I 503; Jāt I 203, 274; II 177; Peta Vatthu Commentary 87, 89, 110; towards Jāt 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 Snp 366; to be reconciled Jāt II 114, — past participle saṁhita.
:: Sandamānikā (feminine) [from syand] a chariot Vinaya III 49; IV 339; Sumaṅgalavilāsinī I 82; Paramatthajotikā I 50; Vism 255.
:: Sandambhita [from Skt. sandarbhati] is Kern's proposed reading for santhambhita at Jāt VI 207.
:: Sandana1 (neuter) trappings DN II 188 (read sandāna?).
:: Sandana2 [cf. Vedic syandana] a chariot Mahāvaṁsa 21, 25; Dīpavaṁsa XIV 56; Vimāna Vatthu 641; Jāt IV 103; V 264; VI 22.
:: Sandassaka [from sandassati, causative of sandissati] instructing MN I 145; AN II 97; IV 296; SN V 162; Iti 107; Miln 373.
:: Sandassana showing Jāt I 67.
:: Sandati [syand; Dhatupāṭha 149: passāvane] to flow DN II 128, 129 (preterit sandittha); Jāt I 18; VI 534 (varia lectio sikandati = siyandati?); Peta Vatthu II 104 (= pavatteti Peta Vatthu Commentary 143). — causative sandāpeti to cause to flow Miln 122, — past participle sanna. cf. vissandati and vissandaka.
:: Sandāleti [saṁ + dāleti] to break; gerund sandālayitvāna Snp 62.
:: Sandāna (neuter) [saṁ + dāna, from dā to bind: see dāma], a cord, tether, fetter DN II 274; Thera 290; Dhp 398; Snp 622; Jāt II 32; Udāna 77 (text sandhāna); Dhp IV 161.
:: Sandeha [saṁ + deha] 1. Accumulation; the human body Dhp 148. 2. doubt Miln 295.
:: Sandesa [Sanskrit sandeśa] news, message Mahāvaṁsa 18, 13.
:: Sandhamati [saṁ + dhamati] to blow, to fan Jāt I 122. Past participle sandhanta.
:: Sandhana (neuter) [saṁ + dhana] property, belongings MN II 180.
:: Sandhanta [past participle of sandhamati] blown, smelted (of gold) AN 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 Vism 205.
:: Sandhārana (neuter) [from sandhāreti] checking Miln 352.
:: Sandhāreti [saṁ + dhāreti] 1. to hold, bear, carry Jāt III 184. 2. to hold up, support Jāt IV 167. 3. to curb, restrain, check Vinaya II 212; Jāt II 26, 59. — dussandhāriya difficult to keep back Jāt III 340.
:: Sandhātar [saṁ + dhātar] one who puts together, a conciliator DN I 4; III 171; MN I 345; AN II 209; Puggalapaññatti 57.
:: Sandhāvati [saṁ + dhāvati] to run through, to transmigrate DN I 14; AN II 1; SN III 149; Jāt I 503; preterit sandhāvissaṁ Dhp 153 = Jāt I 76 (= aparāparaṁ anuvicariṁ Dhp III 128).
:: Sandhāya see sandahati.
:: Sandhi (masculine and feminine) [from saṁ + dhā] 1. union, junction Miln 330 (of 2 roads); Buddhaghosa on SN II 270 (between 2 houses). 2. breach, break, hole, chasm DN II 83 = AN V 195; Thera 786; Jāt V 459. āloka° a window Vinaya II 172; sandhiṁ chindati to make a break, to break into a house DN I 52; Sumaṅgalavilāsinī I 159. 3. joint, piece, link Jāt II 88; Vism 277 (the five, of kammaṭṭhāna); Mahāvaṁsa 33, 11; 34, 47; applied to the joints of the body Vism 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 Jāt I 187f.; II 388. (2) one who has brought rebirths (= paṭisandhi) to an end Dhp 97; Dhp II 187; III 257; -chedaka one who can cut a break, an underminer Jāt VI 458; -bheda(ka) causing discord Jāt III 151; -mukha opening of a break (made by burglars) into a house Thera 786; Peta Vatthu Commentary 4; -samala (°saṅkaṭīra) refuse heap of a house, sewer (cf. Kindred Sayings II 181, 203) DN II 160; MN I 334 = SN II 270.
:: Sandhika (adjective) (—°), in pañca° having five links or pieces Vism 277.
:: Sandhīyati see sandahati and sandiyyati.
:: Sandhovati [saṁ + dhovati] to clean AN I 253.
:: Sandhovika [from sandhovati] washing; kaṇṇa-sandhovikā khiḍḍā ear-washing sport or gambol (of elephants, with piṭṭhi° etc.) AN V 202. So probably for saṇadhovika at MN I 229, 375. cf. sāṇadhovana (?).
:: Sandhunāti [saṁ + dhunāti] to shake DN II 336.
:: Sandhūpeti [saṁ + dhūpeti] to fumigate SN III 89; Paṭisambhidāmagga II 167. As sandhūpāyati to cause thick smoke or steam thickly, at Vinaya I 225; Snp 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) DN I 102; II 75; SN V 177; Snp 50; DN II 127; Nettipakaraṇa 23; present participle a-saṁdissamāna invisible Dāṭhāvaṁsa IV 30; causative saṁdasseti to teach, instruct DN I 126; II 95; Vinaya I 18; to compare, verify, DN II 124; present participle sandassiyamāna DN II 124; Jāt VI 217 (sunakhesu sandissanti, i.e. they are of no more value).
:: Sandita [from saṁ + dā: see sandāna] bound, tied, Thera 290 (diṭṭhi-sandāna°).
:: Sandiṭṭha [past participle of sandissati] seen together, a friend Jāt I 106, 442; Vinaya III 42; yathāsandiṭṭhaṁ, where one's friends live DN II 98; SN V 152.
:: Sandiṭṭhi (feminine) [from saṁ + dṛś] the visible world, worldly gain DN III 45, 247; MN I 43; Snp 891; Vinaya II 89; Mahāniddesa 288, 300; °parāmāsin infected with worldliness MN I 97.
:: Sandiṭṭhika [cf. BHS sandṛṣṭika Divyāvadāna 426] visible; belonging to, of advantage to, this life, actual DN I 51; II 93, 217; III 5; MN I 85, 474; AN I 156f.; II 56, 198; SN I 9, 117, IV 41, 339; Snp 567, 1137; Vism 215f. — as sandiṭṭhiyā (feminine) at Jāt VI 213.
:: Sandiyyati and sandīyati [saṁ + diyyati (= dīyati) = Skt. dīyate of dyati, i.e. dā2 to cut: see dātta] to be vexed, to resent SN II 200f.; Jāt VI 570 (spelled wrongly sandhīyati; commentary explains as "maṅku hoti").
:: Sandīpeti [saṁ + dīpeti] to kindle Jāt V 32.
:: Sandosa [saṁ + dosa] pollution, defilement MN I 17; AN III 106, 358; V 292; Snp 327.
:: Sanidassana (adjective) [sa3 + nidassana] visible DN III 217; Dhammasaṅgani 1087.
:: Sanna1 [past participle of sīdati] sunk Dhp 327.
:: Sanna2 [past participle of sandati] flown Jāt VI 203 (dadhi°).
:: Sannaddha [past participle of sannayhati] 1. fastened, bound, DN II 350 (susannaddha); Miln 339. 2. put on, clothed (with) Peta Vatthu IV 136 (°dussa). 3. Armed, accoutred SN II 284; Jāt I 179; Dhp 387; Dhp IV 144; Peta Vatthu Commentary 154 (°dhanu-kalāpa).
:: Sannakaddu [lexicographical Skt. sannakadru] the tree Buchanania latifolia Abhidhānappadīpikā 556.
:: Sannata [past participle of saṁ + nam, cf. sannāmeti] 1. bent down, low Jāt VI 58 (opposite unnata). 2. bent, prepared Jāt V 215 (commentary suphassita).
:: Sannayhati [saṁ + nayhati] to tie, bind, fasten, to arm oneself Jāt I 129; to array, arm DN II 175; Vinaya I 342; to arrange, fit DN I 96; Jāt I 273; preterit sannayhi DN I 96; infinitive sannayhituṁ Jāt I 179; gerund sannayhitvā DN II 175; Jāt II 77; and sannahitvā Jāt I 273.
:: Sannāha [from sannayhati] 1. dressing fastening together Peta Vatthu Commentary 231. 2. Arm, mail SN V 6; Jāt II 443; Thera 543; Jāt I 179.
:: Sannāmeti [causative of saṁ + nam] to bend MN I 365, 439, 450, 507 = SN IV 188 (kāyaṁ sannāmeyya i.e. to writhe). cf. Compendium 162 note 5 ("strengthen"?).
:: Sanneti [from saṁ + neti] to mix, knead DN I 74 (potential sanneyya); III 29; Vinaya I 47 (gerundive °netabba); MN I 276; SN II 58f.; Jāt VI 432. — past participle sannīta.
:: Sannibha (adjective) [saṁ + nibha] resembling DN II 17; Snp 551; Jāt I 319.
:: Sannicaya [saṁ + nicaya] accumulation, hoarding AN I 94; II 23; Dhp 92; Vinaya II 95; IV 243; Dhp II 171; AN IV 108; Paramatthajotikā I 62 (lohita).
:: Sannicita [saṁ + nicita] accumulated, hoarded Miln 120.
:: Sannidhāna (neuter) [saṁ + nidhāna] literally "putting down together," proximity Dāṭhāvaṁsa V 39. [BD]: propinquity, conjunction
:: Sannidhi [saṁ + nidhi] putting together, storing up DN I 6; Snp 306, 924; Mahāniddesa 372; -kāra storing DN I 6; -kāraka, storing up, store MN I 523; Vinaya I 209; IV 87; DN III 235; AN III 109; IV 370; -kata stored up Vinaya II 270; put by, postponed Vinaya I 254.
:: Sanniggaṇhāti [saṁ + niggaṇhāti] to restrain SN I 238.
:: Sannighāta [saṁ + nighāta] concussion, knocking against each other Dhammasaṅgani 621.
:: Sannihita [saṁ + nihita; cf. sannidhi] 1. put down, placed Miln 326. 2. stored up Theri 409; Therīgāthā Commentary 267.
:: Sannikāsa (adjective) [saṁ + nikāsa] resembling, looking like Jāt 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 Jāt I 167; past participle °ita. causative sannipāteti to bring together, convoke DN II 76; Miln 6; causative II sannipātāpeti to cause to be convoked or called together Jāt I 58, 153, 271; III 376; Vinaya I 44; III 71.
:: Sannipatita [past participle of °nipatati] come together DN I 2; II 76.
:: Sannipāta [from sannipatati] 1. union, coincidence SN IV 68f.; Miln 60, 123f.; Nettipakaraṇa 28. 2. Assemblage, assembly, congregation DN II 5; Miln 7. 3. union of the humours of the body Miln 303. 4. collocation Dhp 352.
:: Sannipātika (adjective) [from sannipāta] resulting from the union of the humours of the body AN II 87; V 110; SN IV 230; Miln 135, 137, 302, 304.
:: Sannirata (adjective) [saṁ + nirata] being (quite) happy together Jāt V 405.
:: Sannirumbhati and °rundhati [saṁ + nirumbhati] to restrain, block, impede; gerund sannirumhitvā Jāt I 109, 164; II 6; Vimāna Vatthu 217. sannirumbhitvā Jāt I 62; II 341. sannirujjhitvā Vism 143; potential sannirundheyya MN I 115. Past participle sanniruddha Vism 278.
:: Sannirumhana (neuter) [from last] restraining, checking, suppression Jāt 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 DN I 2; II 109; Vinaya II 296; Jāt I 120. 2. (having become) settled, established Vinaya II 278 (°gabbhā pregnant).
:: Sannisīdati [saṁ + nisīdati] 1. (literal) to sink down, to settle Miln 35. 2. (figurative) to subside, to become quiet MN I 121; SN IV 196; AN II 157. — causative sannisādeti to make quiet, to calm MN I 116; AN II 94. — causative II sannisīdāpeti to cause to halt Jāt IV 258, — past participle sannisinna.
:: Sannissayatā (feminine) [saṁ + nissayatā] dependency, connection Nettipakaraṇa 80.
:: Sannissita [saṁ + nissita, cf. BHS sanniśrita] based on, connected with, attached to Vism 43, 118, 120, 554 (viññāṇa is "hadaya-vatthu°"; cf. Sammohavinodanī 163).
:: Sannitāḷeti [saṁ + nitāḷeti] to strike Jāt V 71.
:: Sannitodaka (neuter) [from saṁ + ni + tud] "pricking," instigating, jeering DN I 189; AN I 187; SN II 282.
:: Sanniṭṭhāna (neuter) [saṁ + niṭṭhāna] 1. conclusion, consummation, Jāt II 166. 2. resolve Jāt I 19; 69; 187; IV 167; Vinaya I 255f. 3. A certain, definite conclusion, conviction, Jāt VI 324; Vism 43.
:: Sannivasati [saṁ + nivasati] to live together, to associate AN I 78; past participle sannivuttha.
:: Sannivaṭṭa [= saṁ + nivatta] returning, return Vinaya I 139f.
:: Sannivāreti [saṁ + nivāreti] to restrain, check; to keep together MN I 115; Theri 366.
:: Sannivāsa [saṁ + nivāsa] association, living with; community AN I 78; II 57; DN III 271; Dhp 206; Jāt IV 403; loka-sannivāsa the society of men, all the world Jāt I 366; II 205.
:: Sannivesa [saṁ + nivesa] preparation, encampment, settlement Therīgāthā Commentary 257.
:: Sannivesana (neuter) [saṁ + nivesana] position, settlement; pāṭiekka-° private, separate Jāt I 92.
:: Sannivuttha [past participle of sannivasati] living together (with), associating AN 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 DN I 61, 152; AN I 176; Iti 62f.; Snp 98, 124. 2. good, true SN I 17; Dhp 151. Cases: nominative singular masculine santo Snp 98; Miln 32; Cullaniddesa §635 (= samāna); feminine satī (q.v.); neuter santaṁ AN V 8; Peta Vatthu Commentary 192; accusative santaṁ DN II 65; and sataṁ Jāt IV 435 (opposite asaṁ); instrumental satā DN II 55; locative sati DN II 32; AN I 176; III 338; Snp 81; Dhp 146; Iti 85; and sante DN I 61; ablative santato Nettipakaraṇa 88; as 206f. — plural nominative santo MN I 24; SN I 71; Snp 450; Iti 62; Dhp 151; neuter santāni DN I 152; accusative sante Snp 94, 665; genitive sataṁ MN I 24; SN I 17; Snp 227; instrumental sabbhi DN II 246; SN I 17, 56; Miln 221 = Jāt V 49; Dhp 151; locative santesu. — Compendium santatara Iti 62; superlative sattama (q.v.).
:: Santa1 [past participle of sammati1] calmed, tranquil, peaceful, pure DN I 12; Vinaya I 4; SN I 5; AN II 18; Snp 746; Peta Vatthu IV 134 (= upasanta-kilesa Peta Vatthu Commentary 230); Miln 232, 409; Vism 155 (°aṅga; opposite oḷārikaṅga); Dhp II 13; III 83. — neuter peace, bliss, Nibbāna SN IV 370.
-indriya one whose senses are tranquil AN II 38; Snp 144; Vinaya I 195; Jāt I 506; -kāya of calmed body Dhp 378; Dhp IV 114; -dhamma peaceful condition, quietude Jāt I 506; -bhāva the same Miln 265; -mānasa of tranquil mind Vinaya I 195; Jāt I 506; -vāsa peaceful state Dhp IV 114; -vutti living a peaceful life Iti 30, 121.
:: Santa2 [past participle of sammati2] tired, wearied, exhausted Dhp 60; Jāt I 498; Peta Vatthu II 936 (= parissama-patta Peta Vatthu Commentary 127).
:: Santacā (feminine) [?] bark Jāt V 202 (sattacaṁ?).
:: Santajjeti [saṁ + tajjeti] to frighten, scold, menace Jāt I 479; V 94; Therīgāthā Commentary 65; Peta Vatthu Commentary 123, 195.
:: Santaka1 (adjective) [from sant; cf. BHS santaka Divyāvadāna 280 etc.] 1. belonging to Jāt I 122; neuter property Jāt I 91, 494; Dhp I 346. 2. due to (genitive) Jāt III 408; IV 37. 3. (being) in the power of Jāt IV 260 (bhaya°).
:: Santaka2 (adjective) [sa3 + antaka] limited (opposite anantika) SN V 272.
:: Santaneti [causative of saṁ + tan] to continue AN III 96f.; SN IV 104; Puggalapaññatti 66f.; Paramatthajotikā II 5 (see santāyati).
:: Santappati [saṁ + tappati1] to be heated or chafed; figurative to grieve, sorrow MN I 188; Jāt III 153, — past participle santatta1 causative °tāpeti to burn, scorch, torment MN I 128; SN IV 56f. — past participle santāpita.
:: Santappeti [causative of saṁ + tappati2] to satisfy, please DN I 109; Vinaya I 18; Jāt I 50, 272, — past participle santappita.
:: Santappita [past participle of santappeti] satisfied, pleased Jāt 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 DN I 74; Dhp 315; Jāt I 125; Sumaṅgalavilāsinī I 218; Dhp III 488.
:: Santarati [saṁ + tarati2] to be in haste, to be agitated; present participle °amāna (°rūpa) Jāt III 156, 172; VI 12, 451.
:: Santasati [saṁ + tasati2] to be frightened or terrified, to fear, to be disturbed Miln 92. present participle santasaṁ Jāt VI 306 (a°), and santasanto Jāt IV 101 (a°); potential santase Jāt III 147; V 378; gerund santasitvā Jāt II 398, — past participle santasita and santatta.
:: Santasita [past participle of santasati] frightened Miln 92; Peta Vatthu Commentary 260 (= suṭṭhu tasita).
:: Santataṁ (adverb) [satataṁ, or from saṁ + tan] continually, only in compounds: °kārin consistent AN II 187; °vutti of consistent behaviour AN II 187; MN I 339; °sīla steady in character MN I 339.
:: Santatara see sant
:: Santati (feminine) [from saṁ + tan, literally stretch] 1. continuity, duration, subsistence Dhammasaṅgani 643; Nettipakaraṇa 79; Miln 72, 185; Sammohavinodanī 8, 170, 173; Vimāna Vatthu 25; Vism 431, 449. citta° continuity of consciousness Kathāvatthu 458; cf. Compendium 6, 1531, 252f.; dhamma° continuity of states Miln 40; rūpa° of form Sammohavinodanī 21; saṅkhāra° causal connection of material things Thera 716. 2. lineage Miln 160.
:: Santatta1 [past participle of santappati] heated, glowing DN II 335; MN I 453; SN I 169 (divasa°); Jāt IV 118; Miln 325; Peta Vatthu Commentary 38 (soka°).
:: Santatta2 [past participle of santasati] frightened, disturbed Jāt III 77 (= santrasta commentary).
:: Santavant (adjective) [from santa1] tranquil Dhp 378.
:: Santāna (neuter) [from saṁ + tan] 1. spreading, ramification, tendril (valli°) Paramatthajotikā I 48. 2. one of the five celestial trees Jāt VI 239 (°maya made of its flowers). 3. (also m,) continuity, succession; lineage SN III 143; Sumaṅgalavilāsinī I 46; as 63, 217, 297; Vism 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 SN III 155; Jāt I 277. 2. = santāna 2 Vimāna Vatthu 12. 3. (neuter) a cobweb Vinaya I 48. 4. offspring SN I 8.
:: Santāneti see santaneti
:: Santāpa (adjective/noun) [from saṁ + tap] burning; heat, fire; figurative torment, torture Snp 1123 (cf. Cullaniddesa §636); Jāt I 502; Miln 97, 324; Sammohavinodanī 70 (various), 245 (aggi°, suriya°); Saddhammopāyana 9, 572.
:: Santāpeti see santappati.
:: Santāpita [past participle of santāpeti] heated, aglow Theri 504.
:: Santāraṇa (neuter) and °ī (feminine) [from saṁ + tāreti1] conveying to the other shore SN IV 174; MN I 134. — feminine santāraṇī Apadāna 234 (scilicet nāvā).
:: Santāsa [saṁ + tāsa] trembling, fear, shock AN II 33; SN III 85; Jāt I 274; Miln 146, 207; Peta Vatthu Commentary 22.
:: Santāsaniya (adjective) [from saṁ + tāsana] making frightened, inspiring terror Miln 387.
:: Santāsin (adjective) [from santāsa] trembling, frightened Dhp 351.
:: Santāyati [saṁ + tāyati] to preserve (connect?) Vism 688 (better °dhāyati) = Paramatthajotikā II 5 (reads °tāneti).
:: Santhamati at Jāt I 122 is to be read sandhamati "to blow."
:: Santhambhanā (feminine) and °thambhitatta (neuter) [abstract from santhambhati] stiffening, stiffness, rigidity Dhammasaṅgani 636; as 324; Jāt I 10 (a-santhambhana-bhāva).
:: Santhambhati [saṁ + thambhati] to restrain oneself, to keep firm Snp 701 (imperative medium 2nd singular °thambhassu); Puggalapaññatti 65; Jāt I 255; III 95. — causative °thambheti to make stiff or rigid, to numb Jāt I 10.
:: Santhana (neuter) [from śam, cf. Skt. śāntvana] 1. Appeasing Dh 275. 2. satisfaction Vimāna Vatthu 186.
:: Santhara [from saṁ + str] a couch or mat Vinaya II 162; AN I 277; Apadāna 97 (tiṇa°).
:: Santharaka = santhara; only as tiṇa° made of grass Vinaya I 24; MN I 501; Jāt 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 DN 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 DN II 84; cf. Vinaya I 227, 384.
:: Santhata [past participle of santharati] 1. spread, strewn with (—°), covered DN II 160; Vinaya III 32; Snp 401, 668. °dha mani-gatta having the body strewn with veins, emaciated Vinaya III 146 = Jāt II 283; Jāt 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 Miln 342, 359.
:: Santhava [from saṁ + stu, cf. santhuta] acquaintance, intimacy SN I 17; Snp 37, 168, 207, 245; Jāt I 158; II 27, 42, 180; Dhammasaṅgani 1059; as 364; Dhp I 235. nominative plural santhavāni Snp 844 = SN III 9; Jāt IV 98. -°jāta having become acquainted, an acquaintance Mahāniddesa 198. — a°vissāsin intimate without being acquainted AN III 136.
:: Santhavana (neuter) [from saṁ + thavati] acquaintance as 364.
:: Santhāgāra [Sanskrit saṁsthāgāra] a council hall, a mote hall DN I 91; II 147; AN II 207; MN I 228, 353, 457; III 207; Sumaṅgalavilāsinī I 256; Jāt IV 72, 147; Vinaya I 233; Vimāna Vatthu 298; Dhp I 347. cf. saṇṭhāna 3.
:: Santhāna see saṇṭhāna.
:: Santhāra [saṁ + thāra] spreading, covering, floor(ing) SN I 170; Vinaya II 120 (3 kinds of floors: iṭṭhakā°, silā°, dāru°, i.e. of tiles, flags, wood); AN I 136 (paṇṇa°); Jāt VI 24 (the same); Jāt I 92; Paṭisambhidāmagga I 176. 2. (cf. paṭi°) friendly welcome AN I 93 (āmisa° and dhamma°).
:: Santhāraka [santhāra + ka cf. BHS saṁstāraka Mahāvastu III 272] a spread, cover, mat Vinaya II 113 (tiṇa°), 116.
:: Santhuta (adjective) [saṁ + thuta] acquainted, familiar Jāt I 365; III 63 (cira°); V 448 (so read for santhata); Saddhammopāyana 31; negative a° Jāt III 63, 221; VI 310. cf. santhava.
:: Santhutika (adjective) [from santhuta] acquainted Vism 78.
:: Santi (feminine) [from śam, cf. Skt. °śānti] tranquillity, peace Snp 204; DN II 157; AN II 24; Dhp 202.
-kamma act of appeasing (the gods), pacification DN I 12; Sumaṅgalavilāsinī I 97; -pada "the place of tranquillity"; tranquil state, i.e. Nibbāna AN II 18; Vimāna Vatthu 219; -vāda an advocate of mental calm Snp 845 (°vada in verse); Mahāniddesa 203.
:: Santika (neuter) [sa2 + antika] vicinity, presence; santikaṁ into the presence of, towards Jāt I 91, 185; santikā from the presence of, from Jāt I 43, 83, 189; santike in the presence of, before, with DN I 79, 144; Dhp 32 = Miln 408; Snp 379; Vinaya I 12; SN I 33; Jāt V 467; with accusative SN IV 74; with ablative Mahāvaṁsa 205; Nibbāna-santike Dhp 372; instrumental santikena = by, along with Jāt II 301 (if not a mistake instead of santikaṁ or santike?).
-āvacara keeping or being near DN I 206; II 139; Jāt I 67.
:: Santikā (feminine) [unclear in origin and meaning] a kind of game, "spellicans" (Rhys Davids); (Kern: knibbelspel) DN I 6; Vinaya II 10; III 180; Sumaṅgalavilāsinī I 85.
:: Santiṭṭhati [saṁ + tiṭṭhati] 1. to stand, stand still, remain, continue AN IV 101 (udakaṁ = stands still), 282, 302f.; Puggalapaññatti 31; Jāt 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 DN II 206; III 239 (citta); SN V 321; Vinaya I 9, 15; Iti 43. 4. to restrain oneself Jāt I 438. 5. to wait for (accusative) Dhp I 50. — Forms: present santiṭṭhati DN II 206; SN III 133; saṇṭhahati Jāt VI 160; and saṇṭhāti Puggalapaññatti 31; Jāt IV 469. present participle saṇṭhahanto Vinaya I 9; potential saṇṭhaheyya Vinaya II 11; SN V 321. Preterit saṇṭhāsi Vinaya I 15; saṇṭhahiṁsu (3rd plural) SN II 224. infinitive saṇṭhātuṁ Jāt I 438; Dhp 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; Vism 459. As °ā (feminine) at Nettipakaraṇa 82, 191. -°kicca function of judging Tikapaṭṭhāna 33; Vism 21, 454.
:: Santosa [from saṁ + tuṣ] contentment Sumaṅgalavilāsinī I 204.
:: Santuleyya (adjective) [metri causā for °tulya, gerund of saṁ + tuleti] commeasurable; negative a° Jāt VI 283.
:: Santus(s)ita [past participle of santussati] contented, pleased, happy SN III 45 (°tussitattā); Snp 1040; Dhp 362 (= suṭṭhu tusita Dhp IV 90); Mahābodhivaṁsa 31 (ss).
:: Santussaka (adjective) [from santussati] content Snp 144.
:: Santussati [saṁ + tussati] to be contented, or pleased, or happy; present participle °amāna Snp 42, — past participle santuṭṭha and °tusita.
:: Santuṭṭha [past participle of santussati] pleased, happy DN I 60, 71; MN II 6; AN II 209; IV 232f.; V 25, 67, 130, 154. mahā°, the greatly contented one, the Arahant as 407.
:: Santuṭṭhi (feminine) [saṁ + tuṭṭhi] satisfaction, contentment DN I 71; MN I 13; Snp 265; Dhp 204; AN II 27, 31; III 219f., 432 (a°); Dhp IV 111.
:: Santuṭṭhitā (feminine) [abstract formation from santuṭṭhi] state of contentment DN III 115; AN I 12; Puggalapaññatti 25; Vism 53; Dhammasaṅgani 1367 (a°).
:: Saṇa (neuter) [Vedic śaṇa; Greek κάνναβις = Latin cannabis; Anglo Saxon haenep = English hemp; German hanf.] a kind of hemp DN II 350 (varia lectio); SN 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 MN 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, as swin music, swinsian to singular Old High German swan = swan] to sound, to make a noise Snp 721 (Text sanati) = Miln 414; sanate SN I 7 = 203; Jāt VI 507; present participle saṇanto Snp 720 (Text n).
:: Saṇḍa [dialect; Dhātum 157: gumbattha-m-īraṇe; cf. Skt. ṣaṇḍa] a heap, cluster multitude; a grove (vana°) DN I 87; SN III 108; Vinaya I 23; Jāt I 134 (vana°); satta° teeming with beings Iti 21. — Jambu° name of Jambudīpa Snp 352 = Thera 822 (varia lectio °maṇḍa, which Kern considers to be the correct reading; see Toevoegselen II 67). — saṇḍa°cārin swarming DN I 166 = MN I 77 = AN II 206.
:: Saṇḍāsa [saṁ + ḍaṁsa, from ḍasati] (long) pincers, tweezers AN I 210; Jāt I 223; III 138; used to pull out hair MN II 75; Vinaya II 134.
:: Saṇha (adjective) [cf. Skt. ślakṣṇa] 1. smooth, soft Vinaya I 202; II 151; Vimāna Vatthu 5018 (= mudu Vimāna Vatthu 213); Vism 260 = Paramatthajotikā I 59. saṇhena softly Thera 460. 2. gentle, mild DN II 259; Snp 853; Jāt I 202, 376; Mahāniddesa 234; Peta Vatthu Commentary 56, 215. Of speech (opposite pharusa harsh) MN I 126; AN III 196; Dhammasaṅgani 1343. 3. delicate, exquisite Theri 258, 262, 264, 268. cf. pari°.
-karaṇī "a wooden instrument for smoothing the ground, or a sort of trowel," Abhidhānappadīpikā 1007; Jāt 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 Jāt 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; Skt. 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; Jāt IV 219.
:: Saṇikaṁ (adverb) [from last] slowly, gently, gradually DN II 333; MN I 120; SN I 82, 203; Jāt I 9, 292; II 103; Miln 117; Sumaṅgalavilāsinī I 197; Dhp I 60, 389; Vimāna Vatthu 36, 178.
:: Saṇiṁ (adverb) [cf. Skt. śanaiḥ] softly, gradually Snp 350; Mahāvaṁsa 25, 84.
:: Saṇṇikā and Saṇikā) [cf. saṇi = Skt. sṛṇi] an elephant-driver's hook Jāt I 445 (so read for paṇṇ°).
:: Saṇṭha a reed (used for bow-strings) MN I 429.
:: Saṇṭhahana (neuter) [from santiṭṭhati] recreation Vism 420f.
:: Saṇṭhapeti and °ṭhāpeti [causative of santiṭṭhati] 1. to settle, to establish AN II 94 (cittaṁ); SN IV 263; Jāt I 225; Peta Vatthu Commentary 196. 2. to call to order DN I 179 (°āp°). 3. to adjust, fold up Jāt I 304.
:: Saṇṭhāna (neuter) [from saṁ + sthā] 1. configuration, position; composition, nature, shape, form Vinaya II 76; MN I 120 (spelled -nth-); AN I 50; IV 190 (commentary osakkana); Miln 270, 316, 405; Jāt I 71, 291, 368; II 108; Vism 184, 225, 243; as 321; Sumaṅgalavilāsinī I 88 (-nth-); Paramatthajotikā II 464 (= liṅga). su° well formed Snp 28. — adjective (—°) having the appearance of megha-vaṇṇa° Peta Vatthu Commentary 251; chavi° appearance of the skin Jāt I 489; vaṇṇa° outward semblance Nettipakaraṇa 27; Jāt I 271; sarīra° the (material) body Vism 193. 2. fuel Jāt II 330 = IV 471. 3. (usually spelled -nth-) a resting place, meeting place, public place (market) (cf. Skt. saṁsthāna in this meaning). At SN I 201 in phrase nadī-tīresu saṇṭhāne sabhāsu rathiyāsu (i.e. at all public places). SN 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 MN I 481 (-nth-) = SN II 28 (2 from b.), it seems to be used in the sense of "end, stopping, cessation" = AN IV 190 (the editions of SN and AN have saṇṭhāna). At Jāt VI 113 it is translated by "market place," the compound saṇṭhāna-gata being explained by the commentary by saṇṭhāna-mariyādaṁ gatā, but at Jāt 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 Snp 330 (santi-soracca-samādhi°); Saddhammopāyana 458; su° firmly or well established Snp 755; Miln 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 SN V 228; Dhammasaṅgani 11; Vism 206; as 143; Saddhammopāyana 460. 2. fixing, settling Miln 144.
:: Saṅga [from sañj: see sajjati 1] cleaving, clinging, attachment, bond SN I 25, 117f.; AN III 311; IV 289; Dhp 170, 342, etc.; Snp 61, 212, 386, 390, 475, etc.; Dhammasaṅgani 1059; as 363; Jāt III 201; the five saṅgas are rāga, dosa, moha, māna, and diṭṭhi, Thera 633 = Dhp 370; Dhp IV 187; seven saṅgas, Iti 94; Mahāniddesa 91, 432; Cullaniddesa §620.
-ātiga one who has overcome attachment, free from attachment, an Arahant MN I 386; SN I 3, 23; IV 158 = Iti 58; Snp 250, 473, 621; Dhp IV 159.
:: Saṅgacchati [saṁ + gacchati] to come together, to meet with; gerund °gamma Iti 123; and °gantva Snp 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.; Vism 191, 368 (eka°); °ṁ gacchati to be comprised, included, or classified Paramatthajotikā II 7, 24, 291. 3. inclusion, i.e. constitution of consciousness, phase Miln 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 DN III 245; Snp 262, 263; AN I 92; Jāt 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 DB III 145: sagacious conduct; 223: justice), impartiality (? better as state of equality, i.e. sensus communis or feeling of common good). The BHS 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 DN III 152, 232; AN II 32, 248; IV 219, 364; Jāt V 330; Paramatthajotikā II 236, 240. See also Kern, Toevoegselen II 67 sub voce.
:: Saṅgaha2 (neuter) [from saṁ + grah] restraining, hindrance, bond Iti 73 (both reading and meaning very doubtful).
:: Saṅgahaṇa (adjective) [from saṅgaṇhāti] firm, well-supported Jāt V 484.
:: Saṅgahita (and °gahīta) [past participle of saṅgaṇhāti] 1. comprised, included Miln 40 (eka°); Peta Vatthu Commentary 80. 2. collected Mahāvaṁsa 10, 24. 3. grouped Kathāvatthu 335f. 4. restrained Snp 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 Snp 681; Jāt II 42; III 488; V 483. 2. sexual intercourse MN I 407; Jāt IV 106.
:: Saṅgaṇa (adjective) [sa + aṅgaṇa] sinful Snp 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 Miln 40. 4. to compile, a bridge Mahāvaṁsa 37, 244. 5. to take up; to treat kindly, sympathize with, favour, help, protect Vinaya I 50; Jāt II 6; IV 132; V 426 (preterit °gaṇhi), 438 (to favour with one's love), 510; Miln 234; Paramatthajotikā I 160. Preterit saṅgahesi Mahāvaṁsa 38, 31; future °gahissati Jāt 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. Jāt VI 328).
:: Saṅgaṇikā (feminine) [saṁ + gaṇa + ikā, cf. BHS saṅgaṇikā Mahāvastu II 355; Divyāvadāna 464] communication, association, society Vinaya I 45; AN III 256; Jāt I 106.
-ārāma delighting in society DN II 78; MN III 110; Sammohavinodanī 474; -ārāmatā delight in company DN II 78; MN III 110; AN III 116, 293f., 310, 422; -rata fond of society DN II 78; Snp 54; cf. saṅgaṇike rata Thera 84; -vihāra (saṅgaṇika°) living in society AN III 104; IV 342.
:: Saṅgata [past participle of saṅgacchati] 1. come together, met Snp 807, 1102 (= samāgata samohita sannipātita Cullaniddesa §621); neuter saṅgataṁ association Dhp 207. 2. compact, tightly fastened or closed, well-joined Vimāna Vatthu 642 (= nibbivara Vimāna Vatthu 275).
:: Saṅgati (feminine) [from saṅgacchati] 1. meeting, intercourse Jāt IV 98; V 78, 483. In definition of yajati (= service?) at Dhatupāṭha 62 and Dhātum 79. 2. union, combination MN I 111; SN II 72; IV 32f., 68f.; Vibhaṅga 138 (= Sammohavinodanī 188). 3. Accidental occurrence DN I 53; Sumaṅgalavilāsinī I 161.
:: Saṅgatika [adjective] kalyāṇa°, pāpa°, united with, MN II 222, 227.
:: Saṅgāha (adjective/noun) [from saṁ + grah] 1. collecting, collection, Mahāvaṁsa 10, 24. 2. restraining, self-restraint AN II 142.
:: Saṅgāhaka (adjective/noun) [from saṅgāha] 1. compiling, collection, making a recension Jāt I 1; Miln 369; Vimāna Vatthu 169 (dhamma°). 2. treating kindly, compassionate, kind (cf. saṅgaha 5) AN IV 90; Jāt I 203; III 262. 3. (masculine) a charioteer DN II 268; Jāt I 203; II 257; IV 63.
:: Saṅgāhika (adjective) [= last] 1. comprising including Jāt I 160; Vism 6; Sumaṅgalavilāsinī I 94. 2. holding together MN I 322 = AN III 10. 3. comprehensive, concise Jāt II 236.
:: Saṅgāma [from saṁ + *gam: see grāma; literally "collection"] a fight, battle DN I 46; II 285; MN I 86, 253; SN I 98; IV 308f.; AN I 106; II 116; III 94; Vinaya I 6; Iti 75; Snp 440; Cullaniddesa §199; Puggalapaññatti 68; Jāt I 358; II 11; Miln 332; Vism 401. cf. vijita°.
-āvacara whose sphere is the battle, quite at home on the battlefield Jāt II 94, 95; Vinaya V 163f., 183 (here said figuratively of the bhikkhu); -ji (saṅgāma-j-uttama) victorious in battle Dhp 103 (cf. Dhp II 227 = saṅgāma-sīsa-yodha); -bheri battle drum Dhp III 298; IV 25; -yodha a warrior Jāt 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; Iti 75; Jāt II 11, 212. Preterit °gāmesi Jāt V 417, 420 (commentary = samāgami, cf. saṅgacchati).
:: Saṅgāra [from saṁ + gṛ1 to sing, proclaim, cf. gāyati and gīta] 1. A promise, agreement Jāt IV 105, 111, 473; V 25, 479; saṅgāraṁ karoti to make acompact Vinaya I 247; Jāt IV 105; V 479. 2. (also neuter) a fight MN III 187 = Nettipakaraṇa 149; SN 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 Jāt 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 Miln 403 (kāka°); Jāt I 52 (sakuṇa°); Snp 589 (nāti°); 680 (deva°); DN III 23 (miga°); Vimāna Vatthu 55 (accharā° = samūha Vimāna Vatthu 37). bhikkhu° an assembly of Buddhist priests AN I 56, etc.; DN I 1, etc.; SN I 236; Sumaṅgalavilāsinī I 230, 280; Vinaya I 16; II 147; bhikkhunī° an assembly of nuns SN V 360; Vinaya I 140; sāvaka° an assembly of disciples AN I 208; DN II 93; SN I 220; Peta Vatthu Commentary 195, etc.; samaṇa° an assembly of ascetics Snp 550. 2. the Order, the priesthood, the clergy, the Buddhist church AN I 68, 123, etc.; DN I 2, etc.; III 102, 126, 193, 246; SN IV 270f.; Snp 227, etc.; Jāt II 147, etc.; Dhammasaṅgani 1004; Iti 11, 12, 88; Vinaya I 102, 326; II 164, etc. 3. a larger assemblage, a community AN II 55 = SN V 400; MN I 231 (cf. gaṇa). — On the formula Buddha, Dhamma, Saṅgha see dhamma C 2.
-ānussati meditation on the Order (akammaṭṭhāna) DN III 250, 280; AN I 30; Jāt I 97; -ārāma a residence for members of the Order Jāt I 94; Sammohavinodanī 13; -kamma an act or ceremony performed by a chapter of bhikkhus assembled in solemn conclave Vinaya I 123; III 38f.; Jāt I 341; -gata gone into the saṅgha, joining the community MN 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.; AN II 239f.; Iti 11; Tikapaṭṭhāna 167, 171; Jāt VI 129; Sammohavinodanī 425 sq.; -bhedaka causing dissension or divisions, schismatic Vinaya I 89, 136, 168; Iti 11; -māmaka devoted to the Saṅgha Dhp 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 Jāt V 222.
:: Saṅgharaṇa (neuter) [= saṁharaṇa] accumulation Jāt III 319 (dhana°).
:: Saṅgharati [= saṁharati] 1. to bring together, collect accumulate Jāt III 261; IV 36 (dhanaṁ), 371; V 383. 2. to crush, to pound Jāt I 493.
:: Saṅghaṭita [saṁ + ghaṭita, for °ghaṭṭita, past participle of ghaṭṭeti] 1. struck, sounded, resounding with (—°) Jāt V 9 (varia lectio ṭṭ); Miln 2. 2. pierced together, pegged together, constructed Miln 161 (nāvā nānā-dāru°).
:: Saṅghaṭṭa1 (adjective) [from saṁ + ghaṭṭ] knocking against, offending, provoking, making angry Jāt VI 295.
:: Saṅghaṭṭa2 (?) bangle Snp 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 SN IV 215; V 212; Jāt VI 65; Vism 112; Sumaṅgalavilāsinī I 256 (aṅguli°). 2. bracelet (?) Paramatthajotikā II 96 (on Snp 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 Jāt IV 98 (aṁsena aṁsaṁ samaghaṭṭayimha); Dāṭhāvaṁsa III 87. 4. to provoke by scoffing, to make angry Jāt 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); AN II 242; Vism 22; Dhp III 5.
:: Saṅghāṇi (feminine) a loin-cloth Vinaya IV 339f.
:: Saṅghāta [saṁ + ghāta] 1. striking, killing, murder Vinaya I 137; DN I 141; II 354; MN I 78; AN II 42f. 2. knocking together (cf. saṅghaṭṭeti), snapping of the fingers (acchara°) AN I 34, 38; Jāt 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 Jāt V 266, 270.
:: Saṅghātanika (adjective) [from saṅghāta or saṅghāṭa] holding or binding together MN I 322 (+ agga-saṅgāhika); AN 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 Jāt II 20, 332 (nāvā°); III 362 (the same), 371. Miln 376. dāru° (= nāvā°) Jāt V 194, 195. 2. junction, union Vimāna Vatthu 233. 3. collection, aggregate Jāt IV 15 (upāhana°); Thera 519 (papañca°). Frequently as aṭṭhi° (cf. saṅkhalā etc.) a string of bones, i.e. a skeleton Thera 570; Dhp III 112; Jāt V 256. 4. A weft, tangle, mass (almost = "robe," i.e. saṅghāṭī), in taṇhā°-paṭimukka MN I 271; vāda°-paṭimukka MN I 383 (Neumann M.S. "defeat"); diṭṭhi°-paṭimukka Miln 390. 5. a post, in piṭṭha° door-post, lintel Vinaya II 120.
:: Saṅghāṭika (adjective) [from saṅghāṭī] wearing a saṅghāṭī MN I 281.
:: Saṅghāṭī (feminine) [from saṅghaṭeti; cf. BHS saṅghāṭī Divyāvadāna 154, 159, 494] one of the three robes of a Buddhist bhikkhu Vinaya I 46, 289; II 78, 135, 213; DN I 70; II 65; MN I 281; II 45; SN I 175; AN 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. Snp 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 DN I 47, 116; SN I 68; Miln 4; Sumaṅgalavilāsinī I 143. °saṅghāsaṅghī (plural) in crowds, with crowds (reduplicated compound!), with gaṇi-bhūtā "crowd upon crowd" at DN I 112, 128; II 317; Sumaṅgalavilāsinī I 280.
:: Saṅghuṭṭha (adjective) [saṁ + ghuṭṭha] 1. resounding (with) Jāt 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; Jāt I 1; Sumaṅgalavilāsinī I 25 (of the canon, said to have been rehearsed in seven months). — (neuter) a song, chant, chorus DN II 138; Jāt VI 529.
:: Saṅgīti (feminine) [from saṅgāyati; BHS saṅgīti Divyāvadāna 61] 1. a song, chorus, music Jāt 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; Miln 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 Jāt 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 DN III 271 (Rhys Davids "scheme of chanting together").
:: Saṅgopeti [saṁ + gopeti] to guard; to keep, preserve; to hold onto (accusative) Jāt IV 351 (dhanaṁ).
:: Saṅguḷikā (feminine) [either = Skt. śaṣkulikā, cf. sakkhali 2, or from saguḷa = saṅguḷa] a cake Vinaya II 17; Dhp II 75; cf. saṅkulikā AN III 78.
:: Saṅkacchā (feminine) [saṁ + kacchā 1] part of a woman's dress, bodice, girdle (?) Jāt 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 MN I 135; Jāt I 254; IV 224; Dhp I 49; passive °khaḍḍiyati Vism 251 (present participle °iyamāna being collected, comprising. 2. to examine, scrutinize Jāt VI 351 (cintetvā °kaḍḍhituṁ).
:: Saṅkalaha [saṁ + kalaha] inciting words, quarrel Jāt V 393.
:: Saṅkalana (neuter) [from saṁ + kal to produce] addition Sumaṅgalavilāsinī I 95; Papañcasūdanī I I 2.
:: Saṅkama [from saṁ + kram] a passage, bridge MN I 439; Vinaya III 127; Jāt III 373 (attānaṁ °ṁ katvā yo sotthiṁ samatārayi); Miln 91, 229.
:: Saṅkamana (neuter) [from saṅkamati] literally "going over," i.e. step; hence "bridge," passage, path SN I 110; Vimāna Vatthu 5222; 775; Peta Vatthu II 78; II 925; Jāt VI 120 (papā°). cf. upa°.
:: Saṅkamati [saṁ + kamati] 1. to go on, to pass over to (accusative), to join DN 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 Miln 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; DN II 12, 108; Jāt I 25. — causative saṅkampeti the same DN 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, MN III 275.
:: Saṅkanti (feminine) [from saṅkamati] transition, passage Kathāvatthu 569; Vism 374f.
:: Saṅkantika [from saṅkanta] a school of thought (literal gone over to a faction), a subdivision of the Sabbatthivādins SN V 14; Vism 374f.; Mahāvaṁsa 5, 6; Dīpavaṁsa 5, 48; Mahābodhivaṁsa 97.
:: Saṅkappa [saṁ + kḷp, cf. kappeti figurative meaning] thought, intention, purpose, plan DN III 215; SN II 143f.; AN I 281; II 36; Dhp 74; Snp 154, 1144; Mahāniddesa 616 (= vitakka ñāṇa paññā buddhi); Dhammasaṅgani 21; Dhp II 78. As equivalent of vitakka also at DN III 215; AN IV 385; Dhammasaṅgani 7. — kāma° a lustful thought AN III 259; V 31. paripuṇṇa° having one's intentions fulfilled MN I 192; III 276; DN III 42; AN V 92, 97f.; sara° memories and hopes MN I 453; SN IV 76; vyāpāda°, vihiṁsa°, malicious, cruel purposes, MN II 27f.; sammā° right thoughts or intentions, one of the aṅgas of the Eightfold Path (ariya-magga) Vinaya I 10; DN II 312; AN 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 AN II 36; MN I 402; Puggalapaññatti 19. 2. to determine, to think about, strive after Jāt III 449f.
:: Saṅkara1 (fight, confusion) wrongly for saṅgāra Nettipakaraṇa 149, in quotation from MN III 187.
:: Saṅkara2 (adjective) [cf. Skt. śaṅkara] blissful Mahābodhivaṁsa 4 (sabba°).
:: Saṅkasāyati [from saṁ + kṛṣ, kāsati? Or has it anything to do with kasāya?] to become weak, to fail SN I 202; II 277; IV 178; AN I 68.
:: Saṅkassara (adjective) [doubtful, if Vedic saṅkasuka] doubtful; wicked Vinaya II 236 (cf. Vinaya Texts III 300); SN I 49 = Dhp 312 (explained as "saṅkāhi saritabba, āsaṅkāhi sarita, ussaṅkita, parisaṅkita" Dhp III 485, thus taken as saṅkā + sṛ by Buddhaghosa; of course not cogent); AN II 239; IV 128, 201; SN I 66 (°ācāra = "suspecting all" translation); IV 180; Thera 277; Puggalapaññatti 27.
:: Saṅkathati [saṁ + kathati] to name, explain. passive saṅkathīyati as 390.
:: Saṅkati [śaṅk, Vedic śaṅkate, cf. Latin cunctor to hesitate; Gothic hāhan = as hangon "to hang"; Old-Icelandic hāētta danger] to doubt, hesitate, to be uncertain about; present (medium) 1st singular saṅke SN I 111; Jāt III 253 (= āsaṅkāmi commentary); VI 312 (na saṅke maraṇāgamāya); potential saṅketha Jāt II 53 = V 85. passive saṅkīyati SN III = Kathāvatthu 141; AN IV 246.
:: Saṅkaṭīra (neuter) [unexplained] a dust heap DN II 160; SN II 270; MN I 334. Explained as "saṅkāra-ṭṭhāna" Kindred Sayings II 203.
:: Saṅkā (feminine) [from śaṅk: see saṅkati] doubt, uncertainty, fear (cf. visaṅka) Jāt VI 158; Dhp III 485.
:: Saṅkāpeti [from saṁ + kḷp] to prepare, get ready, undertake Vinaya I 137 (vassāvāsaṁ); SN IV 312.
:: Saṅkāra [from saṁ + kṛ] rubbish Vinaya I 48; IV 265; Jāt I 315; II 196.
-kūṭa rubbish heap, dust heap MN II 7; Puggalapaññatti 33; Miln 365; Dhp I 174. cf. kacavara and kattara; -cola a rag picked up from a rubbish heap Jāt IV 380; -ṭhāna dust heap Thera 1175, Jāt I 244; Vism 250; Dhp II 27; -dhāna the same Dhp 58; -yakkha a rubbish heap demon Jāt IV 379.
:: Saṅkāsa [saṁ + kāsa, of kāś, cf. okāsa] appearance; (—°) having the appearance of, like, similar Jāt II 150; V 71, 155, 370 (puñña° = sadisa commentary); Buddhavaṁsa xvII 21; Miln 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) AN IV 55.
:: Saṅketa [saṁ + keta: see ketu] intimation, agreement, engagement, appointed place, rendezvous Vinaya I 298; Miln 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 Dhp 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 DN I 79; II 297 = MN I 58; AN II 117; IV 199; Vimāna Vatthu 8110; Jāt I 72; II 110; VI 465, 580; Miln 21 (dhamma°); Dhp I 18. Combined with paṇava (small drum) Vism 408; Jāt VI 21; or with bheri (large drum) Miln 21; Vism 408.
-ūpama like a shell, i.e. white Jāt V 396, cf. VI 572; -kuṭṭhin a kind of leper; whose body becomes as white as mother-of-pearl Dhp I 194, 195; -thāla mother of pearl, (shell-)plate Vism 126 (sudhota°), 255; -dhama a trumpeter DN I 259 = MN II 19; MN II 207 = SN IV 322; -dhamaka a conch blower, trumpeter Jāt I 284; VI 7; -nābhi a kind of shell Vinaya I 203; II 117; -patta mother-of-pearl Dhp I 387; -muṇḍika the shell-tonsure, a kind of torture MN I 87; AN I 47; II 122; -mutta mother-of-pearl Jāt V 380 (commentary explains as "shell-jewel and pearl-jewel"); VI 211, 230; -likhita polished like mother-of-pearl; bright, perfect DN I 63, 250; SN II 219; AN V 204; Vinaya I 181; Puggalapaññatti 57; Sumaṅgalavilāsinī I 181; Dhp IV 195. See also under likhita, and cf. Franke, Wiener Zeitschrift 1893, 357; -vaṇṇa pearl-white Jāt III 477; MN I 58 = AN III 324; -sadda the sound of a chank AN II 186; Vism 408; Dhammasaṅgani 621; -silā "shell-stone," a precious stone, mother-of-pearl (?) Udāna 54; Jāt 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) Miln 35. See detail under paṇṇaka 2.
:: Saṅkhalā (feminine) [cf. Skt. śṛṅkhalā] a chain Theri 509. aṭṭhi° a chain of bones, skeleton AN III 97. As °kaṅkalā at Theri 488.
:: Saṅkhalikā (feminine) [from saṅkhalā] a chain SN I 76; Jāt III 168; VI 3; Cullaniddesa §304 III; Miln 149, 279; Dhp IV 54; Peta Vatthu Commentary 152. Sometimes saṅkhalika (especially in composition), e.g. Jāt III 125 (°bandhana); VI 3; Miln 279.
-aṭṭhi° a chain of bones, a skeleton [cf. BHS asthi-saṅkhalikā Mahāvastu I 21] DN II 296 = MN I 58; Vinaya III 105; Jāt I 433; Peta Vatthu II 1211; Dhp III 479; -deva° a magic chain Jāt II 128; V 92.
:: Saṅkharoti [saṁ + kṛ] to put together, prepare, work Peta Vatthu Commentary 287. a-saṅkhārāna SN I 126. Gerund saṅkharitvā SN 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; Skt. śaṁskṛta] 1. put together, compound; conditioned, produced by a combination of causes, "created," brought about as effect of actions in former births SN II 26; III 56; Vinaya II 284; Iti 37, 88; Jāt II 38; Nettipakaraṇa 14; Dhammasaṅgani 1085; as 47. As neuter that which is produced from a cause, i.e. the saṅkhāras SN I 112; AN 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) AN I 152; SN IV 359f.; Kathāvatthu 317f.; Peta Vatthu III 710 (= laddhanāma amataṁ Peta Vatthu Commentary 207); Miln 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 MN 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 AN I 152; Vimāna Vatthu 29.
:: Saṅkhati (feminine) [cf. Skt. śaṁskṛti] cookery MN I 448.
:: Saṅkhaya [saṁ + khaya] destruction, consumption, loss, end Vinaya I 42; DN II 283; MN I 152; SN I 2, 124; IV 391; Iti 38; Dhp 282 (= vināsa Dhp III 421), 331; Jāt II 52; V 465; Miln 205, 304.
:: Saṅkhā (feminine) and Saṅkhyā (feminine) [from saṁ + khyā] 1. enumeration, calculation, estimating DN II 277; MN I 109; Miln 59 2. number Dāṭhāvaṁsa I 25. 3. denomination, definition, word, name (cf. on term Kindred Sayings I 321) SN III 71f.; IV 376f.; Cullaniddesa §617 (= uddesa gaṇanā paññatti); Dhammasaṅgani 1306; Miln 25. °saṅkhaṁ gacchati to be styled, called or defined; to be put into words DN I 199, 201; Vinaya II 239; MN I 190, 487; AN I 68, 244 = II 113; Puggalapaññatti 42; Nettipakaraṇa 66f.; Vism 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 Iti 54; Snp 209, 749, 911, 1074; Mahāniddesa 327; Cullaniddesa §617.
:: Saṅkhādati [saṁ + khādati] to masticate Vinaya II 201 = SN II 269 (reads °kharitvā); AN III 304f.; Jāt I 507, — past participle °khādita.
:: Saṅkhādita [past participle of saṅkhādati] chewed, masticated Paramatthajotikā I 56, 257; Sammohavinodanī 241 (where Vism 257 reads °khāyita).
:: Saṅkhāna1 (neuter) and Saṅkhyāna (neuter) [from saṁ + khyā, c.f. saṅkhā] calculation, counting DN I 11; MN I 85; Sumaṅgalavilāsinī I 95; Dhatupāṭha 613 (khy).
:: Saṅkhāna2 (neuter) [?] a strong leash Therīgāthā Commentary 292 (where Theri 509 reads saṅkhalā).
:: Saṅkhāra [SUTTA SEARCH] [GLOSSOLOGY] [from saṁ + kṛ, not Vedic, but as śaṁskāra Epic and Classical Skt. 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 SN 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 DN II 106; SN II 266; Peta Vatthu Commentary 210; bhavasaṅkhāra, jīvitasaṅkhāra, DN 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 MN I 301 (cf. 56); SN IV 293; Kathāvatthu 395 (cf. PtsC 227); Vism 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. MN 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. MN III 99, where saṅkhārā are a purposive, aspiring state of mind to induce a specific rebirth; SN II 82, where puññaṁ, apuññaṁ, āṇeñjaṁ s. abhisaṅkharoti, are, in DN III 217 and Vibhaṅga 135, cata logued as the three classes of abhisaṅkhāra; SN II 39, 360; AN II 157, where s. is tantamount to sañcetanā; Miln 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 Vism 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" (DN II 157; SN I 6, 158, 200; II 193; Thera 1159; Jāt I 392, cf. Vism 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 SN 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); Dhp 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 Vism 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: DN II 213; III 221f., MN II 223 (imassa dukkha-nidānassa saṅkhāraṁ padahato saṅkhāra-ppadhānā virāgo hoti); SN III 69 (ekanta-dukkhā saṅkhārā); IV 216f. (saṅkhārāṇaṁ khaya-dhammatā; the same with vaya°, virāga°, nirodha° etc.); Snp 731 (yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhāra-paccayā; saṅkhārānaṁ nirodhena n'atthi dukkhassa sambhavo); Vism 453, 462f. (the 51), 529f.; Dhp 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; SN I 200; III 24; IV 216, 259; V 56, 345; MN III 64, 108; AN I 286; II 150f.; III 83, 143; IV 13, 100; Iti 38; Dhp 277, 383; Paṭisambhidāmagga I 37, 132; II 48; 109f.; Cullaniddesa §444, 450; also Cullaniddesa page 259 (sub voce saṅkhārā).
-upekkhā equanimity among "things" Vism 161, 162; -ūpasama allayment of the constituents of life Dhp 368, 381; cf. Dhp IV 108; -khandha the aggregate of (mental) coefficients DN 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.) Vism 577; Sammohavinodanī 152 sq. -padhāna concentration on the saṅkhāras MN 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" Vism 205; Sammohavinodanī 456; Paramatthajotikā II 442.
:: Saṅkhāravant (adjective) [from saṅkhāra] having saṅkhāras AN II 214 = Dhammasaṅgani 1003.
:: Saṅkhāta [past participle of saṅkhāyati] agreed on, reckoned; (—°) so-called, named DN 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 SN II 47; IV 210; Snp 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), Dhp 70 (Text saṅkhata°, but Dhp II 63 saṅkhāta°).
:: Saṅkhāyaka [from saṁ + khyā] a calculator SN IV 376.
:: Saṅkhāyati and Saṅkhāti [saṁ + khyā] 1. to appear Jāt V 203 (°āti). 2. to calculate Snp 126 (infinitive °khātuṁ); Dhp 196. gerund saṅkhāya having considered, discriminately, carefully, with open mind DN II 227; III 224 (paṭisevati etc.: with reference to the four apassanāni); SN I 182; Snp 209, 391, 749, 1048 (= jānitvā etc. Cullaniddesa §619); Mahāniddesa 327; Dhp 267 (= ñāṇena Dhp III 393); Iti 54. saṅkhā pi deliberately MN I 105f.
:: Saṅkhāyita = saṅkhādita; Vism 257.
:: Saṅkhepa [saṁ + khepa] 1. Abridgment, abstract, condensed account (opposite vitthāra), e.g. Vism 532, 479; Dhp 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) DN I 84; AN III 396. bhava° a massing of existences Jāt I 165f., 366, 463; II 137. 4. Aṭavi° at AN 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 SN V 400; AN III 366; Peta Vatthu Commentary 212. -°kāra acting with a set purpose Snp 351. — as gerund of saṅkharoti: see upa°.
:: Saṅkheyya2 (neuter) a hermitage, the residence of Thera Āyupāla Miln 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 Jāt I 82. 4. to a bridge, shorten. Past participle saṅkhitta.
:: Saṅkhippa (adjective) [saṁ + khippa] quick Jāt VI 323.
:: Saṅkhitta [past participle of saṅkhipati] 1. concise, brief Miln 227; as 344; instrumental saṅkhittena in short, concisely (opposite vitthārena) Vinaya I 10; DN II 305; SN V 421; Puggalapaññatti 41. cf. BHS saṅkṣiptena Divyāvadāna 37 etc. 2. concentrated, attentive DN I 80 (which at Vism 410 however, is explained as "thīna-middhānugata"); SN II 122; V 263; DN II 299 = MN I 59. 3. contracted, thin, slender: °majjhā of slender waist Jāt V 155. — cf. abhi°.
:: Saṅkhiyā-dhamma form of talk, the trend of talk DN I 2; Sumaṅgalavilāsinī I 43. cf. saṅkhyā.
:: Saṅkhobha [san + khobha] shaking, commotion, upsetting, disturbance Jāt I 64; Saddhammopāyana 471.
:: Saṅkhobheti see saṅkhubhati.
:: Saṅkhubhati [saṁ + khubbati] to be shaken, to be agitated, to stir Jāt I 446 (gerund °khubhitvā); Dhp II 43, 57; preterit °khubhi Peta Vatthu Commentary 93, — past participle saṅkhubhita. — causative saṅkhobheti to shake, stir up, agitate Jāt I 119, 350; II 119.
:: Saṅkhubhita [past participle of saṅkhubhati] shaken, stirred Jāt III 443.
:: Saṅkilesa [saṁ + kilesa] impurity, defilement, corruption, sinfullness Vinaya I 15; DN I 10, 53, 247 (opposite visuddhi); MN I 402; SN III 69; AN II 11; III 418f.; V 34; Jāt I 302; Dhammasaṅgani 993, 1229; Nettipakaraṇa 100; Vism 6, 51, 89; as 165.
:: Saṅkilesika (adjective) [from saṅkilesa] baneful, sinful DN I 195; III 57; AN 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. BHS saṅkliśyati Divyāvadāna 57] to become soiled or impure DN I 53; SN III 70; Dhp 165; Jāt II 33, 271, — past participle saṅkiliṭṭha. — causative saṅkileseti.
:: Saṅkiliṭṭha [past participle of saṅkilissati] stained, tarnished, impure, corrupt, foul DN I 247; SN II 271; AN III 124; V 169; Dhp 244; Jāt 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 SN III 71; AN IV 246.
-parikha having the trenches filled; said of one who is free of saṁsāra MN I 139; AN 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) DN I 11; Sumaṅgalavilāsinī I 96; cf. DB I 23.
:: Saṅkirati [saṁ + kirati] to mix together; passive saṅkīyati (q.v.); past participle saṅkiṇṇa.
:: Saṅkita [from śaṅk] anxious, doubtful Jāt 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." DN I 166 (translation DB 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"?); MN I 77; AN II 206; Puggalapaññatti 55. It may be something like "convocation."
:: Saṅkiya (adjective) [gerundive from śaṅkati] 1. Apt to be suspected Iti 67. 2. Anxious Jāt I 334.
:: Saṅkīḷati [saṁ + kīḷati] to play or sport DN I 91; AN IV 55, 343; Sumaṅgalavilāsinī I 256.
:: Saṅkīyati [passive of saṅkirati, saṁ + kīr; Skt. °kīryate > *kiyyati > Pāḷi °kīyati] to become confused or impure SN III 71; AN 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 Jāt III 57 (mukha°); Dhp III 270; Dhatupāṭha 809.
:: Saṅkoceti [causative of saṅkucati] to contract Jāt I 228; as 324.
:: Saṅkopa see saṅkhepa.
:: Saṅksana (neuter) and °ā (feminine) [from saṁ + kāś] explanation, illustration SN V 430; SN 5.56.19 Nettipakaraṇa 5, 8, 38; Paramatthajotikā II 445 (+ pakāsana).
:: Saṅku [cf. Vedic śaṅku] a stake, spike; javelin MN I 337; SN IV 168; Jāt VI 112; Dhp I 69. — ayo° an iron stake AN IV 131;
-patha a path full of stakes and sticks Vimāna Vatthu 8411; Jāt III 485, 541; Miln 280; Vism 305; -sata a hundred sticks, hundreds of sticks Jāt VI 112; Vism 153 (both passages same simile with the beating of an ox-hide); -samāhata set with iron spikes, name of a Hell MN I 337; Jāt 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) Jāt I 275; VI 468 (°hattha, opposed to pasārita-hattha); Sumaṅgalavilāsinī I 287; Peta Vatthu Commentary 123, 124.
:: Saṅkuddha [saṁ + kuddha] angry DN 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 Jāt VI 580.
:: Saṅkulya (neuter) = saṅkuli Jāt VI 524.
:: Saṅkuṇḍita [past participle of saṁ + kuṇḍ: see kuṇḍa] contorted, distorted Peta Vatthu Commentary 123.
:: Saṅkupita [saṁ + kupita] shaken, enraged SN I 222.
:: Saṅkuppa (adjective) [saṁ + kuppa] to be shaken, movable; a° immovable Thera 649; Snp 1149.
:: Saṅkusaka (adjective) [cf. Skt. saṅkasuka crumbling up] contrary; negative a° Jāt VI 297 (= appaṭiloma commentary).
:: Saṅkusumita (adjective) [saṁ + kusumita] flowering, in blossom Jāt V 420; Miln 319.
:: Saṅkuṭika [from saṁ + *kuṭ/kuc, cf. kuṭila] doubled up Jāt II 68; cf. JPTS 1884 102.
:: Saṅkuṭila (adjective) [saṁ + kuṭila] curved, winding Miln 297.
:: Saṅkuṭita [= last] doubled up, shrivelled, shrunk; Jāt II 225; Miln 251, 362; as 376; Vism 255 (where Paramatthajotikā I reads bahala); Sammohavinodanī 238.
:: Sañcalati [saṁ + calati] to be unsteady or agitated Miln 117. Causative °cāleti to shake Vinaya III 127; Jāt V 434, — past participle °calita.
:: Sañcalita [past participle of sañcalati] shaken Miln 224 (a°).
:: Sañcara [from saṁ + car] passage, way, medium Sumaṅgalavilāsinī I 289.
:: Sañcaraṇa (neuter) [from saṁ + car] wandering about, meeting meeting-place Jāt I 163; IV 335; Miln 359. a° impassable Miln 217.
:: Sañcarati [saṁ + carati] 1. to go about, to wander DN I 83. 2. to meet, unite, come together Jāt II 36 (of the noose of a snare). 3. to move, to rock Jāt I 265. 4. to pass Jāt I 491. — causative °cāreti to cause to move about Miln 377, 385. — causative II °carāpeti to cause to go, to emit Jāt I 164; to make one's mind dwell on Vism 187.
:: Sañcaritta (neuter) [from saṁ + caritar] 1. going backwards and forwards, acting as go-between [BD: back and forth] Vinaya III 137. 2. intercourse Miln 266.
:: Sañcaya [from saṁ + ci] accumulation, quantity Snp 697; Iti 17 (aṭṭhi°); Miln 220.
:: Sañcāra [saṁ + cāra] 1. going, movement, passing through Saddhammopāyana 244. 2. passages entrance, road Jāt I 409; II 70, 122.
:: Sañcāra [saṁ + cāra] 1. going, movement, passing through Saddhammopāyana 244. 2. passages' entrance, road Jāt I 409, II 70, 122.
:: Sañcetanā (feminine) [saṁ + cetanā] thought, cogitation, perception, intention AN II 159 (atta°, para°); DN III 231 (the same); SN 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.): DN II 309; III 244; Paṭisambhidāmagga I 136. Threefold (viz. kāya°, vacī°, mano°): Vism 341, 530; Sammohavinodanī 144, 145.
:: Sañcetanika (adjective) [from sañcetanā] intentional Vinaya III 112; MN III 207; AN V 292f.; a° MN I 377.
:: Sañcetayitatta (neuter) reflection Dhammasaṅgani 5, 72.
:: Sañceteti see °cinteti.
:: Sañchanna [saṁ + channa1] covered (with = —°) MN I 124; Thera 13; Jāt 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; Jāt I 222; V 337.
:: Sañchavin , MN II 217, 259.
:: Sañchādita [past participle of sañchādeti] covered Peta Vatthu Commentary 157.
:: Sañchindati [saṁ + chindati] to cut, destroy MN III 275 (potential °chindeyya); AN II 33 = SN 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 Snp 44 (where Text editor and Paramatthajotikā II 91 read śaṁsīna), as well as at Snp 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 Snp 64 (viz. Paramatthajotikā II 117) takes it as sañchanna in introductory story.
:: Sañcicca (adverb) [gerund of saṁ + cinteti; cf. BHS sañcintya Divyāvadāna 494] discriminately, purposely, with intention Vinaya II 76; III 71, 112; IV 149, 290; DN III 133; Kathāvatthu 593; Miln 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 DN II 180, 245 (preterit samacintesuṁ); Thera 1103 (potential °cintaye); Jāt III 438 (preterit samacetayi).
:: Sañcita [past participle of sañcināti] accumulated, filled (with) Jāt 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. Skt. 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" SN III 120, 125; and sañcopa (preterit) Jāt V 340 (varia lectio for Text sañcesuṁ āsanā; commentary explains as "caliṁsu").
:: Sañcuṇṇa [saṁ + cuṇṇa] crushed, shattered Buddhavaṁsa II 170 = Jāt I 26.
:: Sañcuṇṇeti [saṁ + cuṇṇeti] to crush Jāt II 210, 387 (preterit °esi); III 175 (potential °eyya), 176 (gerund °etvā), — past participle °cuṇṇita.
:: Sañcuṇṇita [past participle of sañcuṇṇeti] crushed Jāt II 41; Miln 188; Vism 259.
:: Sañjagghati [saṁ + jagghati] to joke, to jest DN I 91; AN IV 55, 343; Sumaṅgalavilāsinī I 256.
:: Sañjambhari in °ṁ karoti is not clear in derivation and meaning; perhaps "to tease, abuse," see DN I 189 (°riyaṁ); AN I 187; SN II 282. Probably from bhṛ (intensive jarbhṛta Vedic!) as °jarbhari. See on derivation Konow, JPTS 1909, 42; Kern, Toevoegselen II 69. The commentary on SN 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 SN I 191; III 66.
:: Sañjati is the Pāḷi correspondent of sajati1 (sṛj), but Skt. 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 Jāt V 417, 421 (varia lectio sañcāriya).
:: Sañjānana (neuter) and °ā (feminine) [from sañjānāti] knowing, perceiving, recognition Miln 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; DN II 12; MN I 111, 473; SN III 87; AN V 46, 60, 63; Jāt I 135; IV 194; Therīgāthā Commentary 110. 2. to think, to suppose Jāt II 98. 3. to call, name, nickname DN I 93; Jāt I 148. — preterit sañjāni Sumaṅgalavilāsinī I 261; gerund saññāya Jāt I 187; II 98; saññatvā MN I 1; and sañjānitvā Jāt I 352. — causative saññāpeti (q.v.). — past participle saññāta.
:: Sañjānetar at SN 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 Snp 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) Jāt IV 134. cf. sajāti.
:: Sañjāti (feminine) [saṁ + jāti] birth, origin; outcome; produce DN I 227; II 305.
:: Sañjāyati [saṁ + jāyati, cf. sañjanati] to be born or produced DN I 220; Jāt II 97; preterit sañjāyi DN II 209; Vinaya I 32; present participle °jāyamāna Jāt V 384.
:: Sañjhā (feminine) [cf. Skt. 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 Jāt I 503 (varia lectio).
:: Sañjitar [agent noun from sajati1, cf. sañjati] creator, one who assigns to each his station DN I 18, 221; MN I 327; Sumaṅgalavilāsinī I 111 (varia lectio sajjitar, cf. Skt. 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 SN III 87.
:: Saññatta2 [past participle of saññāpeti] induced, talked over Snp 303, 308.
:: Saññatti (feminine) [from saññāpeti] 1. informing, convincing AN I 75; SN I 199; Vinaya II 98, 199, 307; Jāt III 402. 2. Appeasing pacification MN I 320.
:: Saññā (feminine) [from saṁ + jñā] (plural saññāyo and saññā — e.g. MN I 108) 1. sense, consciousness, perception, being the third khandha Vinaya I 13; MN I 300; SN III 3f.; Dhammasaṅgani 40, 58, 61, 113; Sammohavinodanī 42. 2. sense, perception, discernment, recognition, assimilation of sensations, awareness MN I 293; AN III 443 (Nibbāna°); SN III 87; Snp 732 (saññāya uparodhanā dukkhakkhayo hoti; explained as "kāmasaññā" Paramatthajotikā II); Miln 61; Dhammasaṅgani 4; as 110, 200 (rūpa° perception of material qualities). 3. consciousness DN I 180f.; MN I 108; Vibhaṅga 369 (nānatta° c. of diversity: see nānatta); Miln 159; Jāt IV 391; is previous to ñāṇa DN I 185; a constituent part of nāma SN II 3, cf. Snp 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 Vism 436f.; Buddhist Manual of Psychological Ethics 6, note 4; 15, note 1. °n'evasaññānasaññā neither consciousness nor unconsciousness DN III 224, 262f.; MN I 41, 160; II 255; III 28, 44; Paṭisambhidāmagga I 36; Dhammasaṅgani 268, 582, 1417; Kathāvatthu 202; Nettipakaraṇa 26, 29; Vism 571. 4. conception, idea, notion DN I 28; III 289 (cf. DB III 263: "concept rather than percept"); MN III 104; SN I 107; Snp 802, 841; Jāt I 368 (ambaphala saññāya in the notion or imagining of mango fruit); Vism 112 (rūpa° and aṭṭhika°). saññaṁ karoti to imagine, to think Jāt II 71; to take notice, to mind Jāt I 117. 5. sign, gesture token, mark Jāt I 287; II 18; paṇṇa° a mark of leaves Jāt I 153; rajjusaññā a rope used as a mark, a guiding rope, Jāt I 287; rukkha-saññaṁ pabbata-saññaṁ karonto, using trees and hills as guiding marks Jāt IV 91; saññaṁ dadāti to give the sign (with the whip, for the horse to start) Jāt 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 AN II 184; SN II 211; cf. Snp 535; or kāma°, vyāpāda°, vihiṁsā° (as nānatta°) Vibhaṅga 369, cf. Sammohavinodanī 499; fivefold (pañca vimutti-paripācaniyā saññā); anicca°, anicce dukkha°, dukkhe anatta°, pahāna°, virāga° DN III 243, cf. AN III 334; there are six perceptions of rūpa, sadda, gandha, rasa, phoṭṭhabba, and dhamma, DN II 309; SN III 60; the sevenfold perception, anicca-saññā, anatta-saññā, asubha-saññā, ādīnava-saññā, pahāna-saññā, virāga-saññā, and nirodha-saññā, DN II 79; cf. AN 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 AN V 105; the one perception, āhāre paṭikkūla-saññā, Compendium 21. 7. See further (unclassified references): DN I 180; II 277 (papañca°); III 33, 223; SN II 143; AN II 17; IV 312; Mahāniddesa 193, 207; Nettipakaraṇa 27; Vism 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 MN I 38; -bhava conscious existence Vism 572; Sammohavinodanī 183; -maya = arūpin MN I 410 (opposite manomaya ￼ = rūpin); -vedayita-nirodha cessation of consciousness and sensation MN I 160, 301; III 45; AN I 41; Kathāvatthu 202; SN II 212; -viratta free from consciousness, an Arahant, Snp 847; -vimokkha emancipation from consciousness Snp 1071f.; Miln 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 Jāt IV 301; Sumaṅgalavilāsinī I 46; Vism 244. 3. monument Mahāvaṁsa 19, 35.
:: Saññāpana (neuter) [from saññāpeti] convincing Jāt V 462.
:: Saññāpeti [causative of sañjānāti] 1. to make known, to teach Jāt I 344; Miln 45. 2. to remonstrate with, gain over, convince DN I 236; MN I 397; AN I 75; SN IV 313; Vinaya I 10; II 197; Miln 316. 3. to appease, conciliate Jāt I 479; Peta Vatthu Commentary 16. Also saññapeti Jāt I 26, etc. — infinitive saññattuṁ Snp 597, — past participle saññatta. — At Jāt I 408 read saññāpāpetvā (instead of saññaṁ pāpetvā), or simply saññāpetvā, like the parallel text at Udāna 17.
:: Saññāta [past participle of sañjānāti] skilled MN I 396.
:: Saññāvant (adjective) [from saññā] having perception AN II 215 = Dhammasaṅgani 1003.
:: Saññin (adjective) [from saññā] (feminine saññinī) conscious, being aware of (—°), perceiving, having perception DN I 31, 180; III 49, 111, 140, 260; SN I 62; AN II 34, 48, 50; III 35; IV 427; Dhp 253; Mahāniddesa 97, 138. — ālokāsaññin having a clear perception DN I 71; AN II 211; V 207; Sumaṅgalavilāsinī I 211; nānatta° conscious of diversity AN IV 39f.; paṭhavīsaññin conscious of the earth (kasiṇa), in samādhi AN V 8f.; paṭhavisaññiniyo (feminine pleural), having a worldly mind DN II 139; asubhasaññin perceiving the corruption of the world Iti 93; vihiṁsasaññin conscious of the trouble Vinaya I 7; n'eva-saññī-na-saññin neither conscious nor unconscious DN III 111; AN II 34; Mahāniddesa 97, 138; Iti 90; Sumaṅgalavilāsinī I 119. cf. vi°. — In composition saññi°, e.g. °gabbha animate production DN 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 DN 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 Skt. adverb sapadi at once). 1. literally (perhaps a later use) of a bird at Jāt V 358 (s. sāliṁ khādanto, without a stop); of a lion at Miln 400 (sapadāna-bhakkha). 2. Applied in phrase sapadānaṁ carati to go on uninterrupted alms-begging Vinaya IV 191; SN III 238; Snp 413; Jāt I 66; Peta Vatthu IV 344; Vimāna Vatthu 121; and in phrases sapadāna-cārikā Jāt I 89; °cārika (adjective) Vinaya III 15; °cārin MN I 30; II 7; Snp 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; Jāt 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 = AN V 264 MN I 286.
:: Sapariggaha (adjective) [sa3 + pariggaha] 1. provided with possessions DN I 247; Snp 393. 2. having a wife, married Jāt VI 369.
:: Sapatha [from śap] an oath Vinaya I 347; Jāt I 180, 267; III 138; Paramatthajotikā II 418.
:: Sapati [śap, cf. Dhatupāṭha 184 "akkose"] to swear, curse SN I 225; Jāt V 104, 397; Mahāvaṁsa 25, 113; Vimāna Vatthu 336, — past participle satta3.
:: Sapatikā (adjective) having a husband, a woman whose husband is alive Jāt 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 Theri 347; Therīgāthā Commentary 242; sapatta rājā a rival king Jāt I 358; II 94; III 416; asapatta without enmity Snp 150; sapatta (masculine) a rival, foe, Iti 83; AN IV 94f.; Jāt I 297.
:: Sapattabhāra [sa3 + patta1 + bhāra] with the weight of the wings, carrying one's wings with oneself DN I 71; MN I 180, 268; AN II 210; Puggalapaññatti 58.
:: Sapattaka (adjective) [from last] hostile, full of enmity DN I 227.
:: Sapattika (neuter) the state of a co-wife Theri 216; Therīgāthā Commentary 178. — Kern, Toevoegselen sub voce proposes reading sā°.
:: Sapattī (feminine) [Sanskrit sapatnī] a co-wife DN II 330; Jāt I 398; IV 316, 491; Theri 224; Dhp I 47. asapattī without any co-wife SN IV 249.
:: Sapāka [san + pāka; cf. Skt. śvapāka] "dog-cooker," an outcast or Caṇḍāla Jāt IV 380. cf. sopāka.
:: Saphala (adjective) [sa3 + phala] bearing fruit, having its reward Dhp 52.
:: Saphalaka (adjective) [sa3 + phalaka] together with his shield Mahāvaṁsa 25, 63.
:: Sappa [cf. Skt. sarpa, from sṛp; "serpent"] a snake MN I 130; AN III 97, 260f.; Snp 768; Jāt I 46, 259, 310, 372; V 447 (kaṇha°); Mahāniddesa 7; Sumaṅgalavilāsinī I 197; Paramatthajotikā II 13. Often in similes, e.g. Vism 161, 587; Paramatthajotikā I 144; Paramatthajotikā II 226, 333. -°potaka a young snake Vism 500; -°phaṇa the hood of a snake Paramatthajotikā I 50. — cf. sappin.
:: Sappaccaya (adjective) [sa3 + paccaya] correlated, having a cause, conditioned DN I 180; AN I 82; Dhammasaṅgani 1083.
:: Sappadesa (adjective) [sa3 + padesa] in all places, all round MN I 153.
:: Sappana (neuter) [from sappati] gliding on as 133.
:: Sappañña (adjective) [sa3 + pañña] wise MN I 225; Snp 591; often as sapañña Iti 36; Snp 90; Jāt 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 DN II 215; Jāt I 303; Puggalapaññatti 30f.; Miln 37. 2. having as (equal) counterparts, evenly mixed with MN I 320 (kaṇhasukka°); Miln 379 (the same).
:: Sappaṭigha (adjective) [sa3 + paṭigha] producing reaction, reacting DN III 217; Dhammasaṅgani 597, 617, 648, 1089; as 317; Vism 451.
:: Sappaṭipuggala [sa3 + paṭipuggala] having an equal, comparable, a friend MN I 27.
:: Sappaṭissa (adjective) [sa + paṭissā, cf. BHS sapratīśa Divyāvadāna 333, 484] reverential, deferential Iti 10; Vinaya I 45; Vimāna Vatthu 8441 (cf. Vimāna Vatthu 347). See also gārava.
:: Sappaṭissava (adjective) [sa + paṭissava] deferential, respectful as 125, 127 = Jāt I 129, 131; -tā deference, reverence Dhammasaṅgani 1327 = Puggalapaññatti 24.
:: Sappāṇaka (adjective) [sa3 + pāṇa + ka] containing animate beings Vinaya III 125; Jāt I 198.
:: Sappāṭihāriya (adjective) [sa3 + pāṭihāriya] accompanied by wonders DN I 198; SN V 261; Udāna 63.
:: Sappāṭihīrakata (adjective) [sa3 + pāṭihīra + kata] made with wonders, substantiated by wonders, substantiated, well founded DN I 198; III 121 ("has been made a thing of saving grace" DB III 115, q.v.).
:: Sappāya (adjective) [saṁ + pā (= pra + ā) + i, cf. pāya. The corresponding BHS form is sāmpreya (= saṁ + pra + i, with guṇa), e.g. Avadāna-śataka I 255; III 110] likely, beneficial, fit, suitable AN I 120; SN III 268; IV 23f., 133f. (Nibbāna° paṭipadā); Jāt I 182, 195; II 436 (kiñci sappāyaṁ something that did him good, a remedy); Vinaya I 292, 302; Miln 215 (sappāyakiriyā, giving a drug). neuter something beneficial, benefit, help Vism 34, 87 (°sevin); Sammohavinodanī 265 (various), 271 (°kathā). — Ten sappāyas and ten asappāyas at as 168. — sappāyāsappāyaṁ what is suitable, and what not Jāt I 215, 471; used as the last part of a compound, meaning what is suitable with reference to: senāsanasappāya (neuter) suitable lodgings Jāt I 215.
:: Sappāyatā (feminine) [abstract from sappāya] agreeableness, suitability, convenience Vism 79, 121 (a°), 127.
:: Sappi (neuter) [Vedic sarpis] clarified butter, ghee DN I 9, 141, 201; AN I 278; AN II 95, 207 (°tela); III 219; IV 103; Snp 295 (°tela). Dhammasaṅgani 646; Jāt I 184; II 43; IV 223 (°tela); Vinaya I 58, etc. -maṇḍa [cf. BHS sarpimaṇḍa Divyāvadāna 3 etc.] the scum, froth, cream of clarified butter, the best of ghee DN I 201; AN II 95; Vimāna Vatthu 172; Puggalapaññatti 70; its tayo guṇā Miln 322.
:: Sappin (adjective/noun) [from sappati] crawling, creeping; moving along: see pīṭha°. — (feminine) sappinī a female snake Jāt 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 AN I 81; Jāt I 10; Vism 86 (opposite nippītika).
:: Sappurisa [sat (= sant) + purisa] a good, worthy man MN III 21, 37; DN III 252 (the seven s°-dhammā), 274, 276, 283; AN II 217f., 239; Dhammasaṅgani 259 = 1003; Vinaya I 56; Dhp 54; Peta Vatthu II 98; II 945; IV 187; Jāt I 202; equal to ariya MN I 8; SN III 4; a-sappurisa = anariya Paramatthajotikā II 479. sappurisatara a better man SN V 20.
-bhūmi condition AN 2.31-Woodward
:: Sara1 ￼ [cf. Vedic śara] 1. the reed Saccharum sara Miln 342. 2. An arrow (originally made of that reed) DN I 9; Dhp 304; Miln 396; Dhp 216 (visa-pīta).
-tuṇḍa a beak as sharp as an arrow Dhp III 32; -daṇḍaka shaft of an arrow Dhp II 141; -bhaṅga arrow-breaking Vism 411 (in compound).
:: Sara2 ￼ (adjective/noun) [from sarati1] 1. going, moving, following Snp 3, 901 2. fluid, flow Jāt I 359 (pūti°).
:: Sara3 ￼ (masculine/neuter) [Vedic saras] a lake Jāt I 221; II 10; VI 518 (Mucalinda); there are seven great lakes (mahā-sarā, viz. Anotatta, Sīhapapāta, Rathakāra, ￼ Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākini) AN IV 101; DN I 54; Jāt II 92; Sumaṅgalavilāsinī I 164, 283; aṇṇava° the ocean DN II 89; cf. AN II 55; locative sare Jāt II 80; sarasmiṁ Snp 1092; and sarasi Mahāvaṁsa 10, 7; jātassara a natural lake Jāt I 472f.
:: Sara4 ￼ (adjective) [from sarati2] remembering MN I 453; AN II 21; Sumaṅgalavilāsinī I 106. °saṅkappa mindfullness and aspiration MN I 453; III 132; SN IV 76, 137, 190; Nettipakaraṇa 16.
:: Sara5 ￼ [Vedic svara, svar, cf. Latin su-surrus, German surren] sound, voice, intonation, accent Vinaya II 108; DN II 24f.; AN I 227; Peta Vatthu II 124 (of birds' singing = abhiruda commentary); Jāt II 109; Snp 610 (+ vaṇṇa, which is doubtful here, whether "complexion" or "speech," preferably the former); as 17; eight qualities DN II 211, 227; gītāssara song Vinaya II 108; bindussara a sweet voice Snp 350; adjective Jāt II 439; sīhassara with a voice like a lion's Jāt V 296, 311 (said of a prince). cf. vissara. — In combination with vaṇṇa (vowel) at AN IV 307; Miln 340.
-kutti [= kḷpti; can we compare BHS svaragupti "depth of voice" Divyāvadāna 222?] intonation, resonance, timbre, melodiousness of voice Vinaya II 108 = AN III 251; Jāt 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; Jāt II 109; Dhp I 154; -bhāṇa = °bhañña Dhp 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 MN I 128.
:: Sarabha [Vedic śarabha a sort of deer Jāt IV 267; VI 537] (rohiccasarabhā migā = rohitā sarabhamigā, commentary ibid. 538); Sarabhamiga-jātaka the 483rd Jātaka Jāt I 193, 406 (text Sarabhaṅga); IV 263f.
-pallaṅka "antelope-couch," a high seat, from which the Bodhisatta preaches Jāt III 342 (cf. vara-pallaṅka Jāt III 364); -pādaka having legs like those of a gazelle Jāt I 267.
:: Sarabhasaṁ (adverb) [sa2 + rabhasaṁ] eagerly, quickly Dāṭhāvaṁsa IV 22, 34f., 43.
:: Sarabhū (feminine) [cf. Skt. saraṭa] a lizard Vinaya II 110; AN II 73; Jāt II 135, 147; Paramatthajotikā II 439.
:: Sarada [Vedic śarad (feminine) traces of the consonant declention only in accusative plural sarado sataṁ "one-hundred autumns" Jāt II 16] autumn, the season following on the rains Snp 687; Vimāna Vatthu 352. — samaya the autumn season DN II 183; MN I 115; AN IV 102; V 22; Iti 20; SN I 65; III 141, 155; V 44; Vimāna Vatthu 134, 161.
:: Saraja (adjective) [sa + rajo] dusty Vinaya I 48; AN II 54.
:: Saraka a vessel, a drinking vessel Jāt I 157, 266; IV 384; Sumaṅgalavilāsinī I 134, 136; Mahāvaṁsa 32, 32; Dhp II 85; III 7.
:: Sarala the tree Pinus longifolia Jāt 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 as helan, Gothic huljan to envelop; Old High German hella = English hell; also English hall, and others] shelter, house Snp 591; refuge, protection DN III 187; Snp 503; Jāt II 28; Sumaṅgalavilāsinī I 229; especially the three refuges: the Buddha, the Dhamma, and the Brotherhood AN I 56; DN I 145; Jāt I 28; usually combined with verbs like upeti Vimāna Vatthu 532; Snp 31; gacchati DN I 116; AN III 242; Vinaya I 4; Dhp 190; Snp pages 15, 25; Iti 63; or yāti Snp 179; Dhp 188; asaraṇa, asaraṇībhūta without help and refuge Miln 148. See leṇa 2.
-āgamana = °gamana DN I 146; Paramatthajotikā II 42, 157; -gamana (neuter) taking refuge in the three saraṇas Vinaya III 24; SN 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 AN 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 = SN II 269; Jāt V 46.
:: Sarati1 [sṛ given by Dhatupāṭha 248 as "gati"] to go, flow, run, move along Jāt III 95 (= parihāyati nassati commentary); potential sare Jāt IV 284. — preterit asarā Jāt VI 199, — past participle sarita1. — causative sāreti (1) to make go AN I 141; III 28 = MN I 124 = SN IV 176 Jāt IV 99; Miln 378; Vism 207. (2) to rub, to mix Vinaya II 116. Also sarāpeti. A desiderative formation is siṁsare (3rd plural medium) at Vimāna Vatthu 647 (= Skt. 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 DN II 234; Vinaya I 28; II 79; Jāt II 29. A diæretic form is sumarati Dhp 324; gerund sumariya Mahāvaṁsa 4, 65. — 1st plural saremhase Theri 383; medium sare Jāt VI 227; imperative sara Thera 445; and sarāhi Miln 79; 3rd singular saratu Vinaya I 273. — present participle saraṁ Mahāvaṁsa 3, 6; and saramāna Vinaya I 103. — preterit sari Jāt I 330; future sarissati Jāt VI 496. — gerund saritvā Jāt I 214, — past participle sata2 and sarita2. — causative sāreti to remind Vinaya II 3f., 276; III 221; sārayamāna, reminding Jāt I 50; present participle passive sāriyamāna Vinaya III 221; with accusative DN II 234; with genitive Dhp 324; Jāt VI 496; with following future II (in °tā) Vinaya II 1254; III 449, etc. — causative II sarāpeti Vinaya III 44; Miln 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; AN III 375. 2. with a noise Mahāvaṁsa 25, 38.
:: Sarāga (adjective) [sa3 + rāga] connected with lust, passionate DN I 79; II 299; MN I 59; Vism 410.
:: Sarājaka (adjective) [sa3 + rāja + ka] including the king Jāt I 126; feminine -ikā Vinaya II 188; SN I 162; Jāt II 113, 114 (sarājika at Jāt III 453); with the king's participation Tikapaṭṭhāna 26 (sassāmika-sarājaka geha).
:: Sarājita denomination of a Hell and its inhabitants SN IV 309f. Various readings Parājita and Sarañjita.
:: Sarāpana (neuter) [from sarāpeti causative of sarati2] causing somebody to remember Miln 79.
:: Sarāva [Sanskrit śarāva] a cup, saucer AN I 161; Jāt I 8; MN III 235 for patta); Miln 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 Jāt II 439 (= samāna-vaṇṇa, commentary).
:: Sarikkha (adjective) [cf. Skt. sadṛkṣa, from sadṛś = Pāḷi sadisa] like, resembling SN I 66; Jāt I 443; III 262.
:: Sarikkhaka (adjective) [= sarikkha] in accordance with, like Jāt IV 215; Peta Vatthu Commentary 206, 284. See also kamma°.
:: Sarikkhatā (feminine) [from sarikkha] resemblance, likeness Jāt 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 Jāt V 159.
:: Sarisapa various reading of siriṁsapa MN I 10 etc.
:: Sarita1 [past participle of sarati1] gone, set into motion Dhp 341 (= anusaṭa, payāta Dhp 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 DN III 268, 286; AN II 35; SN V 197, 225.
:: Saritā (feminine) [cf. Vedic sarit, from sarati1] a river Dhammasaṅgani 1059; saritaṁ accusative Snp 3; genitive plural Jāt II 442; nominative plural saritā Miln 125.
:: Sarīra (neuter) [Vedic śarīra] 1. the (physical) body DN I 157; MN I 157; SN IV 286; AN I 50; II 41; III 57f., 323f.; IV 190. Snp 478, 584; Dhp 151; Mahāniddesa 181; Jāt I 394 (six blemishes); II 31; antimasarīra one who wears his last body, an Anāgāmin Snp 624; SN I 210; Dhp 400. 2. A dead body, a corpse DN II 141, 164; MN III 91. 3. the bones DN 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 Jāt I 180; II 5; Vimāna Vatthu 76, 257; Peta Vatthu Commentary 74, 76, 162. (2) "bodily function," satisfying the body's wants Jāt II 77; IV 37; -davya (= dabba1) fitness of body, good body, beauty Jāt II 137; -dhātu a body relic (of the Buddha) Mahāvaṁsa 13, 167; Vimāna Vatthu 165, 269; -pabhā lustre of the body Dhp I 106; -parikamma attending the body Paramatthajotikā II 52; -maṁsa the flesh of the body Jāt III 53; -vaṇṇa the (outward) appearance of the body Vism 193; -valañja discharge from the body, fæces Dhp II 55; IV 46 (°ṭhāna). See valañja; -saṅghāta perfection of body Vism 194; -saṇṭhāna constitution of the body, bodily form Vism 193.
:: Sarīravant (adjective) [sarīra + vant] having a body SN II 279.
:: Sarīvaṇṇa resembling Jāt 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 AN I 162; Puggalapaññatti 56. 2. [sa3 + rūpa] having a body AN I 83.
:: Sasa [Vedic śaśa, with Old High German haso = English hare to Latin canus grey, greyish-brown; cf. as hasu] a hare, rabbit Dhp 342; Jāt IV 85; of the hare in the moon Jāt IV 84f.; — sasolūkā (= sasā ca ulūkā ca) Jāt VI 564.
-lakkhaṇa the sign of a hare Jāt I 172; III 55; -lañjana the same Vimāna Vatthu 314 (°vant = sasin, the moon); -visāṇa a hare's horn (an impossibility) Jāt III 477.
:: Sasaka = sasa Jāt II 26; IV 85; Cariyāpiṭaka I 101.
:: Sasakkaṁ [sa + sakkaṁ] as much as one can MN I 415, 514f.
:: Sasambhama (adjective) [sa + sambhama] with great confusion Mahāvaṁsa 5, 139.
:: Sasambhāra (adjective) [sa3 + sambhāra] with the ingredients or constituents Vism 20, 352, 353.
:: Sasati1 [śaṣ cf. Dhatupāṭha 301: gati-hiṁsā-pāṇanesu] to slay, slaughter; sassamāna present participle passive Jāt V 24 (commentary = hiṁsamāna). Infinitive sasituṁ Jāt VI 291 (read sāsituṁ from sāsati?). Past participle sattha.
:: Sasati2 [śvas] to breathe (cf. Dhatupāṭha 301: pāṇana): see vissasati.
:: Sasattha [sa3 + sattha] with swords Jāt 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; Jāt 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 DN I 76, 246; Jāt I 298; sasīsaka head and all DN II 324;Snppage 80.
:: Sassa (neuter) [cf. Vedic sasya] corn, crop MN I 116; Jāt I 86, 143, 152; II 135; Miln 2; Dhp I 97; Paramatthajotikā II 48; sassasamaya crop time Jāt I 143; susassa abounding in corn Vinaya I 238; plural masculine sassā Jāt I 340. -kamma agriculture Jāt VI 101; -kāla harvest time Vinaya IV 264; -ṭṭhāna = -khetta Jāt VI 297; -dussassa (having) bad crops Vinaya I 238; AN I 160; Paramatthajotikā I 218 (= dubbhikkhā);
-uddharaṇa lifting the corn Miln 307; -ghāta destroying property SN II 218f.
:: Sassamāṇa-brāhmaṇa (feminine °ī) together, with samaṇas and brahmins Vinaya I 11; DN I 62; III 76, 135; SN V 423; Snp page 100; Sumaṅgalavilāsinī I 174.
:: Sassara imitative of the sound sarasara; chinnasassara giving out a broken or irregular sound of sarasara MN I 128; see JPTS, 1889, page 209.
:: Sassata (adjective) [Vedic śaśvat] eternal, perpetual DN I 13; III 31f., 137f.; MN I 8, 426; AN I 41; Dhp 255; Dhammasaṅgani 1099; Jāt I 468; Miln 413; Sumaṅgalavilāsinī I 112; dhuvasassata sure and certain Buddhavaṁsa II 111f. = Jāt I 19; sassatiyā for ever, Snp 1075; a-sassata Jāt V 176; VI 315; sassatāyaṁ adverb (dative) for ever (?) Jāt 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; SN II 20; III 98; Nettipakaraṇa 40, 127; -mūla eternalist Dīpavaṁsa 6, 25; -vāda an eternalist, eternalism DN I 13; III 108; SN 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 DN I 17; Mahābodhivaṁsa 110 (ekacca° partial eternalist); Vinaya III 312; — iya Jāt V 18, 19.
:: Sassatisamaṁ (adverb) [cf. Skt. śaśvatīḥ samāḥ] for ever and ever DN I 14; MN I 8; SN III 143; also sassatī samā Jāt III 255; Vimāna Vatthu 6314 (explained by sassatīhi samāna, like the eternal things, viz., earth, sun, moon, etc., Vimāna Vatthu 265); Jāt III 256; Sumaṅgalavilāsinī I 105.
:: Sassāmika (adjective) [sa + sāmin + ka] 1. having a master, belonging to somebody DN II 176. 2. having a husband, married Jāt I 177, 397; IV 190.
:: Sassirīka (adjective) [sa3 + sirī + ka] glorious, resplendent Jāt I 95; II 1; IV 189; VI 270.
:: Sassū and Sassu (feminine) [Vedic śvaśrū: see sasura] mother-inlaw Vinaya III 137; AN II 78; Theri 407; Snp 125; Jāt I 337; III 425f.; V 286 (genitive sassuyā); Dhp 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 SN I 86; Jāt 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, as swēor and sweger; Old High German swehur and swigar] father-in-law Vinaya III 137; MN I 168; AN II 78; Vimāna Vatthu 69, 121; Theri 407 (sassura); Jāt I 337; sassu-sasurā mother- and father-in-law Jāt II 347; III 182; IV 38; VI 510; the form sassura Theri 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 Dhp I 180; jaṭila-satāni 100 ascetics Vinaya I 24; jāti° DN I 13; or gāthā sataṁ ￼ one-hundred stanzas Dhp 102. Often in sense of "many" or "innumerable," e.g. °kaku, °raṁsi, etc.; cf. °satāni bahūni Jāt IV 310, 311.
-kaku having a hundred corners, epithet of a cloud AN III 34 = SN I 100 (varia lectio sattakatu) see JPTS 1891-93 page 5; -patta the Indian crane (or woodpecker?) Jāt II 153; 388; Miln 404; -padī a centipede AN II 73; III 101, 306; IV 320; V 290; Vinaya II 110, 148; Miln 272; -pala (Thag, 97) see pala; -pāka (-tela) oil mixture, worth one-hundred pieces Jāt IV 281; Dhp II 48; III 311; see also pāka; -puñña 100, i.e. innumerable merits Vism 211; -pupphā anethum sowa, a sort of dill or fennel Jāt VI 537; -porisa of the height of a hundred men, extremely high, attribute of a Hell Vimāna Vatthu 5213f.; name of a Hell Jāt V 269; -mūlī asparagus racemosus Abhidhānappadīpikā 585; -raṁsi "having one-hundred rays," the sun Saddhammopāyana 590; Jāt I 44; -rasabhojana food of one-hundred flavours Dhp 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 Jāt II 20; Miln 88; 136; Dhp II 86; -sahassima the same SN II 133.
:: Sata2 [past participle of sarati, of smṛ, cf. BHS smṛta Avadāna-śataka I 228; II 197] remembering, mindful, conscious DN I 37; II 94; III 49, 107, 222, 269; MN I 520 (su-ssata and dus-sata); SN IV 211; AN III 169 (+ sampajāna), 325; IV 311; Snp 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 DN II 341.
:: Sataka (neuter) [cf. BHS śataka] a hundred, collection of one-hundred Jāt 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 AN IV 14; Iti 116; Snp 507; Miln 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 AN II 198 = DN III 250, 281. cf. sātacca.
:: Satekiccha (adjective) [sa3 + tekiccha] curable, pardonable Miln 192, 221; Vism 425. See tekiccha.
:: Sateratā (feminine) [cf. Skt. śatahradā, śata + hrada] lightning Jāt V 14, 203. Also as sateritā Vimāna Vatthu 333; 644; Vimāna Vatthu 161 (= vijjulatā), 277. As saderitā at Thera 260.
:: Sathera (adjective) [sa3 + thera] including the theras AN II 169
:: Sati (feminine) [Vedic smṛti: see etymology under sarati2] memory, recognition, consciousness, DN I 180; II 292; Miln 77-80; intentness of mind, wakefullness of mind, mindfullness, alertness, lucidity of mind, self-possession, conscience, self-consciousness DN I 19; III 31, 49, 213, 230, 270f.; AN I 95; Dhammasaṅgani 14; Mahāniddesa 7; Tikapaṭṭhāna 61; Sammohavinodanī 91; as 121; Miln 37; upaṭṭhitā sati presence of mind DN III 252, 282, 287; SN II 231; AN II 6, 218; III 199; IV 232; Iti 120; parimukhaṁ satiṁ upaṭṭhāpetuṁ to surround oneself with watchfullness of mind MN III 89; Vinaya I 24, satiṁ paccupaṭṭhāpetuṁ to preserve self-possession Jāt I 112; IV 215; kāyagatā sati intentness of mind on the body, realization of the impermanency of all things MN III 89; AN I 43; SN I 188; Miln 248; 336; muṭṭhassati forgetful, careless DN III 252, 282; maraṇa-sati mindfullness as to death AN IV 317f.; Jāt 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. AN III 141f.; Sammohavinodanī 120): see magga 2.
-ādhipateyya (sat°) dominant mindfullness AN II 243f.; Iti 40; -indriya the sense, faculty, of mindfullness AN II 149; Dhammasaṅgani 14; -uppāda arising production of recollection Jāt I 98; AN II 185; MN I 124. -ullapakāyika, a class of devas SN 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, DN II 83, 290f.; III 101f., 127, 221; MN I 56, 339; II 11 etc.; AN II 218; III 12; IV 125f., 457f.; V 175; SN III 96, 153; V 9, 166; Dhammasaṅgani 358; Kathāvatthu 155 (cf. Points of Controversy 104f.); Mahāniddesa 14, 45, 325, 340; Vism 3; Sammohavinodanī 57, 214f., 417. — See on term e.g. Compendium 179; and in greater detail DB II 322 sq. -vinaya disciplinary proceeding under appeal to the accused monk's own conscience Vinaya I 325; II 79 etc.; MN II 247; AN I 99; -vepullappatta having attained a clear conscience Vinaya II 79; -saṁvara restraint in mindfullness Vism 7; as 351; Paramatthajotikā II 8; -sampajañña mindfullness and self-possession DN I 70; AN II 210; Sumaṅgalavilāsinī I 183f. -sambojjhaṅga (e.g. SN V 90) see (sam)bojjhaṅga; -sammosa loss of mindfullness or memory, lack of concentration or attention DN I 19; Vinaya II 114; Sumaṅgalavilāsinī I 113; Puggalapaññatti 32; Vism 63; Miln 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 SN II 133; Jāt I 167 (pañca°).
:: Satimant (adjective) [from sati] mindful, thoughtful, contemplative, pensive; nominative singular satimā DN I 37; SN I 126; Snp 174; AN II 35; Dhammasaṅgani 163; Dhp IV 117; Peta Vatthu IV 344; satīmā (in verse) Snp 45; neuter satīmaṁ Snp 211; genitive satimato SN I 208; satīmato SN I 81; Dhp 24; nominative plural satīmanto DN II 120; Dhp 91; Dhp II 170; genitive satīmataṁ Dhp 181; Iti 35; satimantānaṁ AN I 24. — See also DN III 77, 141, 221f.; AN 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 Jāt III 251. 2. a good or chaste woman Abhidhānappadīpikā 237; asatī an unchaste woman Miln 122 = Jāt III 350; Jāt V 418; VI 310.
:: Satta1 ￼ [past participle of sañj: sajjati] hanging, clinging or attached to Vinaya I 185; DN II 246; Mahāniddesa 23, 24; Dhp 342; Jāt 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 DN I 17, 34, 53, 82; II 68; AN I 35f., 55f.; SN I 135; V 41; Vinaya I 5; Miln 273; Vism 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°) Vism 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) DN III 263, 268; AN V 53; Vism 552; Sammohavinodanī 168; -ussada (see ussada 4) teeming with life, full of people DN I 87, 111, 131; -loka the world of living creatures Paramatthajotikā II 263, 442; Vism 205. See also saṅkhāra-loka; -vaṇijjā slave trade Sumaṅgalavilāsinī I 235 = AN III 208 (commentary: manussa-vikkaya).
:: Satta3 ￼ [past participle of sapati to curse; Skt. śapta] cursed, sworn Jāt 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. Snp 446 (vassāni); Jāt II 91 (kāyā, thick masses); Sumaṅgalavilāsinī I 25 (of the Buddhist scriptures: sattahi māsehi saṅgītaṁ); Dhp II 34 (dhanāni), 101 (maṅgalā); the collective expression seven years, seven months, seven days at Jāt V 48; the 7×70 ñāṇavatthūni SN II 59; and the curious enumeration of heptads at DN I 54. — Cases: instrumental sattahi DN I 34; genitive sattannaṁ DN I 56; locative sattasu DN II 303 = MN I 61.
-aṅga a couch with seven members (i.e. four legs, head support, foot support, side) Vinaya II 149; -aṭṭha seven or eight Jāt II 101; -āgārika a "seven-houser," one who turns back from his round, as soon as he has received alms at seven houses DN I 166; -ālopika a "seven-mouthful," one who does not eat more than seven bits DN I 166; -āha (neuter) seven days, a week of seven days [cf. BHS saptaka Divyāvadāna 99] DN II 248; Vinaya I 1, 139; Jāt I 78; II 85; IV 360; V 472; VI 37; Dhp I 109; Vimāna Vatthu 63. satta° seven weeks Dhp I 86; cf. satta-satta-divasā Jāt V 443; -ussada (see ussada 2) having seven prominences or protuberances (on the body), a sign of a Mahāpurisa DN 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) Jāt V 91 (of a hunter); -tanti having seven strings, a lute Vimāna Vatthu 139; -tāla (°matta) (as big as seven palm trees Dhp II 62, 100; -tiṁsa 37 (see bodhipakkhiya-dhammā); -dina a week Mahāvaṁsa 11, 23; -pakaraṇika mastering the seven books of the Abhidhamma Jāt I 312; Dhp III 223; -patiṭṭha sevenfold firm DN II 174; Miln 282; -padaṁ for seven steps Jāt VI 351 (Kern, Toevoegselen sub voce "unfailing"); -bhūmaka (pāsāda) (a palace) with seven stories Mahāvaṁsa 37, 11; Jāt I 58; IV 378; Dhp I 180, 239; IV 209; -māsaṁ (for) seven months Peta Vatthu Commentary 20; -yojanika seven miles in extent Jāt V 484; -ratana the seven royal treasures DN I 88; Iti 15; Jāt V 484; -ratta a week Jāt VI 230 (dve° = a fortnight), 304; Snp 570; -vassika seven years old Miln 9. 310; Dhp II 87, 89 (sāmaṇera), 139; Peta Vatthu Commentary 53 (Saṅkicca Arahattaṁ patvā); Dhp III 98 (kumāro Arahattaṁ patto); Jāt 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 Dhp I 4.
:: Sattadhā (adverb) [from satta4, cf. dvidhā] in seven pieces DN I 94; II 235; Snp 783; Jāt V 33, 493; Dhp I 17, 41. cf. phalati.
:: Sattakkhattuṁ (adverb) [cf. tikkhattuṁ, etc.] seven times Vinaya I 3; Iti 18; sattakkhattuparamaṁ seven times at the utmost; °parama one who will not be reborn more than seven times SN II 134f.; AN I 233, 235; IV 381; Kathāvatthu 104; Puggalapaññatti 15f.; Nettipakaraṇa 189; Paramatthajotikā I 187; Jāt I 239; Dhp III 61, 63.
:: Sattali (feminine) [cf. Skt. saptalā, name of various plants, e.g. jasmine, or many-flowered nykkanthes, or many-flowered tree, Halāy. 2, 52] the plantain, and its flower Jāt IV 440 (= kadali-puppha commentary; so read for kandala°); and perhaps at Theri 260 for pattali (q.v.), which is explained as kadali(-makula) at Therīgāthā Commentary 211.
:: Sattama1 ￼ (adjective) [superlative from sant] best, excellent Snp 356; Jāt I 233.
:: Sattama2 ￼ (ordinal number) [from satta4] the seventh DN I 89; Snp 103. — feminine °mī Snp 437. Often in locative °divase on the 7th day Snp 983; Jāt I 395; Miln 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 SN II 59f.
:: Sattati ￼ [cf. Skt. saptati] seventy DN II 256; Apadāna 118, 126 and passim. As sattari at SN II 59; Apadāna 248 and passim.
:: Sattatta (neuter) [abstract from satta2] state of having existence DN I 29.
:: Sattava = satta2 [a diæretic sattva] Jāt V 351. cf. Lalitavistara 520.
:: Sattha1 (neuter) [cf. Vedic śastra, from śas to cut] a weapon, sword, knife; collective "arms" DN I 4, 56; Snp 309, 819 (explained as 3: kāya°, vacī°, mano°, referring to AN IV 42, at Mahāniddesa 151); Jāt 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; DN I 63; AN IV 249; Cullaniddesa §576. — satthaṁ āharati to stab oneself SN 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 AN III 208; -hāraka an assassin Vinaya III 73; SN IV 62.
:: Sattha2 (neuter) [cf. Vedic śāstra, from śās to teach] a science, art, lore Miln 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; Skt. sārtha] a caravan DN II 130, 339; Vinaya I 152, 292; Mahāniddesa 446; Dhp 123 (appa° with a small c.), Miln 351.
-gamanīya (magga) a caravan road Vinaya IV 63; -vāsa encampment DN II 340, 344; -vāsika and °vāsin caravan people Jāt I 333; -vāha a caravan leader, a merchant DN II 342; Vimāna Vatthu 847 (cf. Vimāna Vatthu 337); leader of a band, teacher; used as epithet of the Buddha SN I 192; Iti 80, 108; Vinaya I 6. In exegesis of term satthā at Mahāniddesa 446 = Cullaniddesa §630 = Vism 208.
:: Sattha4 [past participle of sāsati; śās] told, taught Jāt II 298 (varia lectio siṭṭha).
:: Sattha5 (adjective) [wrong for satta = śakta] able, competent Jāt III 173 (= samattha commentary).
:: Sattha6 [cf. Skt. śvasta, śvas] breathed: see vissattha.
:: Satthaka1 (neuter) [from sattha1] a knife, scissors Vinaya II 115 (daṇḍa°, with a handle); Jāt V 254 (as one of the eight parikkhāras); Miln 282. aya° at Jāt V 338 read °paṭṭaka.
-nisādana [cf. Skt. niśātana] knife-sharpening Dhp I 308, cf. Miln 282 -nisāna [= Skt. niśāna]; -vāta a cutting pain AN I 101 = 307; Jāt 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 DN I 49; Snp 179; accusative satthāraṁ DN I 163; Snp 153, 343; instrumental satthārā DN I 163; instrumental satthunā Mahāvaṁsa 32, 19; genitive satthu DN I 110; Iti 79; Vinaya I 12; genitive satthuno DN II 128; Snp 547, 573, locative satthari Dhammasaṅgani 1004; nominative and accusative plural satthāro DN I 230; AN I 277; Miln 4; genitive plural satthārānaṁ Jāt I 509. — See e.g. DN I 230; AN I 277; Vinaya I 8; Theri 387. — The six teachers (as in detail at DN 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; AN III 123. — 3 at DN I 230; AN I 277. The master par excellence is the Buddha DN I 110; II 128; III 119f.; AN III 248; IV 120, 460; Snp 153, 545, 955 (see exegesis in detail at Mahāniddesa 446 = Cullaniddesa §630), 1148; Vism 389, 401, 604. — gaṇa-satthar leader of a company Jāt II 41, 72; satthāra-dassana sight of the Master Paramatthajotikā II 49; satthu-d-anvaya successor of the M. Snp 556.
:: Satthi (neuter and feminine) [cf. Skt. sakthi] the thigh Vinaya II 161; Thera 151; Vimāna Vatthu 8117; Jāt II 408; III 83; VI 528; antarā° between the thighs AN II 245.
:: Satthika (adjective) [from sattha3] belonging to a caravan DN II 344.
:: Satthu ￼ see sattu2; satthu° see satthar.
:: Satthuka "having a teacher," in atīta° [belonging to the whole compound] whose teacher is dead DN II 154.
:: Satthuna [?] a friend Jāt 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; Dhp I 399; or yathā sattiṁ DN I 102, or y. sattiyā Dhp I 92.
:: Satti2 (feminine) [cf. Vedic śakti, originally identical with satti1] 1. knife, dagger, sword AN IV 130; Jāt II 153; Vism 313 (dīgha-daṇḍa° with a long handle); Dhp I 189; II 134 (tikhiṇa° a sharp knife). mukha° piercing words Jāt I 341. 2. A spear, javelin SN I 13; AN II 117; Jāt I 150.
-pañjara lattice work of spears DN II 164; -laṅghana javelin dance Jāt I 430; -simbali-vana the forest of swords (in Hell) Jāt V 453; -sūla a sword stake, often in simile °ūpamā kāmā SN I 128; AN III 97; Vism 341. Also name of a Hell Jāt V 143f.
:: Sattika see tala°.
:: Sattu1 [Vedic śatru] an enemy Jāt V 94 (accusative plural sattavo); Vism 234 (°nimmathana).
:: Sattu2 [cf. Skt. śaktu] barley-meal, flour Vinaya II 116 (satthu); Mahāniddesa 372; Jāt III 343f.; Peta Vatthu III 13; Dhammasaṅgani 646.
-āpaṇa baker's shop Jāt VI 365; -pasibbaka flour sack; -bhasta the same Jāt III 346.
:: Sattuka [from sattu1] an enemy Jāt III 154; Mahāvaṁsa 32, 18.
:: Saṭa [most likely = Skt. śada (fall), from śad to fall; Kern Toevoegselen sub voce equals it to Skt. 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 MN I 21 (= paṇṇa-kacavara Papañcasūdanī I I 120); Jāt II 271.
:: Saṭha (adjective) [cf. Skt. śaṭha] crafty, treacherous, fraudulent DN II 258; III 246; MN I 32, 153; SN IV 299; AN II 41 (see saṭṭha); III 35; V 157; Dhp 252; Vinaya II 89; Mahāniddesa 395; Miln 250; Dāṭhāvaṁsa II 88; Dhp 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. Thera 277] loose, inattentive Dhp 312.
:: Saṭṭha [past participle of sajati1] dismissed; in compound -°esana one who has abandoned all longing or research DN III 269 (cf. DB III 247 "has utterly given up quests"); AN II 41 (so read for saṭh°). — saṭṭha at SN III 84 is to be read seṭṭha, and at SN IV 298 saṭha. samayava-saṭha at DN III 269 and AN II 41 is to be read °saṭṭha.
:: Saṭṭhi ￼ (ordinal number) [cf. Skt. ṣaṣṭi: see cha] sixty DN I 45; II 261; Snp 538; Dhp III 412 (ekūna°). It is found mostly in the same application as cha (group number), e.g. At Jāt I 64 (°turiya-sahassāni); Vimāna Vatthu 92 (the same); Jāt I 87 (°yojana); VI 512 (°sahassa); Dhp I 8, 17, 26, 131 (°sakaṭa). -°hāyana sixty years old (of elephant) MN I 229; Jāt II 343.
:: Saṭṭhuṁ at Jāt VI 185 (taṁ asakkhi saṭṭhuṁ) is infinitive of sajati1 (sṛj = Skt. 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 Skt. 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 Snp 1120; Miln 258. 2. hearing DN I 153, 179; AN I 121; SN I 24; Vinaya I 26; Snp 265, 345; Dhp 182; Jāt I 160, 250; Miln 257; Mahāniddesa 188. sussavanaṁ sāvesi she made me hear a good hearing, she taught me a good thing Jāt I 61; savanaṭṭhāne within hearing Jāt IV 378. Dhamma° hearing the preaching of the Dhamma Vinaya I 101 etc.
:: Savana2 (neuter) [from savati] flowing Dhp 339; Jāt IV 288; V 257; savana-gandha of the body, having a tainted odour Theri 466.
:: Savanīya (adjective) [gerund of suṇāti] pleasant to hear DN II 211; Jāt I 96 (-ṇ-); Jāt VI 120 = 122 (savaneyya).
:: Savantī (feminine) [cf. Vedic sravat, original present participle of sru, sravati] a river Vinaya II 238; Buddhavaṁsa II 86 = Jāt I 18; Jāt VI 485; Miln 319.
:: Savaṅka a sort of fish Jāt V 405. cf. satavaṅka and saccavaṅka.
:: Savara [Epic Skt. śabara, cf. śabala = Pāḷi sabala] an aboriginal tribe, a savage Vinaya I 168; Miln 191.
:: Savasa [sa4 + vasa] one's own will as 61 (°vattitā; cf. Expositor 81).
:: Savati [sru; cf. Skt. srotas stream; Greek ῥεῦμα, ῥἑω to flow; as stream = stream; Old-Irish sruth] to flow Snp 197, 1034; Jāt VI 278; Dhp 370. — present participle from savantī Therīgāthā Commentary 109.
:: Savera (adjective) [sa3 + vera] angry DN 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 DN 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 Theri 352; Therīgāthā Commentary 242.
:: Savijjuka (adjective) [sa3 + vijju + ka] accompanied by lightning DN II 262.
:: Saviññāṇa possessed of consciousness, conscious, animate AN I 83; -ka the same AN I 132; Dhp I 6. — See viññāṇaka.
:: Savitakka accompanied by reasoning DN I 37 etc., in the formula of the first jhāna. See vitakka.
:: Savupādāna = sa-upādāna (AN II 163): see upādāna.
:: Savyañjana (adjective) [sa3 + vyañjana] with the letters Vinaya I 21; DN I 62; Sumaṅgalavilāsinī I 176; Snp. page 103; Vism 214.
:: Saya = saka (?) one's own Jāt VI 414 (= saka-raṭṭha commentary).
:: Sayaṁ (adverb) [see etymology under sa4] self, by oneself Vinaya I 8; DN I 12; Sumaṅgalavilāsinī I 175; Snp 57, 320, etc.; page 57, 100, etc.; Mahāvaṁsa 7, 63 (for feminine). Also with reference to several people, e.g. Dhp I 13.
-kata made by itself, spontaneous DN III 137 (loka); SN II 19f. (dukkha); Udāna 69 sq.
-jāta born from oneself, sprung up spontaneously Jāt I 325; II 129; -pabha radiating light from oneself, a kind of devas DN I 17; III 28f., 84f.; Snp 404; Sumaṅgalavilāsinī I 110 -bhū self-dependent, an epithet of a Buddha Buddhavaṁsa XIV 1 = Jāt I 39; Miln 214, 227, 236; Vism 234; Paramatthajotikā II 106 (feminine abstract sayambhutā), 135; -vara self-choice Jāt V 426; -va sin self-controlled, independent Buddhavaṁsa II 20 = Jāt I 5; Dāṭhāvaṁsa I 22.
:: Sayana (neuter) [from śī] 1. lying down, sleeping Vism 26; Peta Vatthu Commentary 80 (mañca°). 2. bed, couch Vinaya I 57, 72; II 123; DN I 5, 7; AN I 132; Jāt II 88; V 110 (°ṁ attharāpeti to spread out a bed); Miln 243, 348; Mahāniddesa 372 (°sannidhi); Peta Vatthu I 117 (kis° = kiṁ°); Peta Vatthu Commentary 78. — sayanakalaha a quarrel in the bedroom, acurtain-lecture Jāt III 20; sayanāsana bed and seat Iti 112; Dhp 185, etc.: see senāsana.
:: Sayanighara (neuter) a sleeping-room Vinaya I 140f.; IV 160; Jāt I 433; III 275, 276.
:: Sayatatta at SN I 14 read saṁyatatta.
:: Sayathā (adverb) [cf. Skt. sayathā or tadyathā; see sa2. The usual Pāḷi form is seyyathā] like, as Thera 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. AN 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 Jāt I 338; V 438. sukha° lying in a good position, sleeping well, well-embedded (of seeds) AN III 404 = DN II 354; Miln 255. sukha-sayitabhāva "having had a good sleep," being well Jāt 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") Miln 178.
:: Sācariyaka (adjective) [sa3 + ācariya + ka] together with one's teacher DN I 102.
:: Sāciyoga [sāci + yoga; cf. Skt. sāci crooked] crooked ways, insincerity DN I 5; III 176; MN I 180; AN II 209; V 206; Puggalapaññatti 58; Sumaṅgalavilāsinī I 80.
:: Sādana (neuter) [cf. Vedic sādana, from sad] place, house Jāt IV 405; Yama-sādanaṁ sampatto come to Yama's abode: dead Jāt 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 Dhp 406 = Snp 630; Dhp IV 180.
:: Sādeti1 [causative of sad: see sīdati] to cause to sink, to throw down Dhp 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 Jāt I 86; Paramatthajotikā II 394, 415; Saddhammopāyana 161; iṇa° debt-collector Miln 365; bali° tax collector Jāt IV 366; V 103, 105, 106.
:: Sādhakatā (feminine) [abstract from sādhaka] effectiveness, efficiency Saddhammopāyana 329.
:: Sādhana (adjective-neuter) [from sādh] 1. enforcing, proving Jāt I 307; Sumaṅgalavilāsinī I 105. 2. settling, clearing (a debt) Jāt 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 (-°) AN 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; Theri 505; Jāt I 202, 302; IV 7 (pañca°-bhāva fivefold connection; Nettipakaraṇa 49f.; Peta Vatthu Commentary 122, 194, 265, a° Jāt I 78, Sumaṅgalavilāsinī I 71.
:: Sādheti [causative of sādh to succeed. Dhatupāṭha 421 = saṁsiddhiyaṁ] 1. to accomplish, further, effect Jāt II 236 (potential sādhayemase). 2. to make prosperous Peta Vatthu Commentary 113, 125. 3. to arrange, prepare Mahāvaṁsa 7, 24. 4. to perform, execute Jāt I 38 (ārāmika-kiccaṁ); Sumaṅgalavilāsinī I 194; Mahāvaṁsa 36, 62; Vism 344 (see udukkhala). 5. to make clear, bring to a (logical) conclusion, to prove Jāt 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. Jāt I 230; II 341, 423; III 106; IV 45; Dhp III 12. — cf. abhi°.
:: Sādhika (adjective) [sa + adhika; cf. BHS sādhika Divyāvadāna 44] having something beyond DN II 93; Vimāna Vatthu 535 (°vīsati). °-porisa exceeding a man's height MN I 74, 365; AN III 403.
:: Sādhiya (adjective) [from sādh] that which can be accomplished Saddhammopāyana 258 etc.
:: Sādhu ￼ (adjective) [Vedic sādhu, from sādh] 1. good, virtuous, pious Snp 376, 393; Jāt I 1; Mahāvaṁsa 37, 119; Peta Vatthu Commentary 116, 132; asādhu bad, wicked Dhp 163, 223; Dhp III 313. 2. good, profitable, proficient, meritorious Dhp 35, 206 (= sundara, bhaddaka Dhp III 271); DN I 88; Peta Vatthu II 97; neuter adverb well, thoroughly Dhp 67; Jāt I 1; Mahāvaṁsa 36, 97; 37, 73. Very frequent as interjection, denoting (a) request (exhortative, with imperative: sādhu gaccha please go! Miln 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); Jāt 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 Jāt V 297; Vinaya I 56; Miln 7; Dhp 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 Jāt I 223; Miln 13, 16, 18; Vimāna Vatthu 132; Dhp 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 Jāt III 434; V 127; sādhu-kīḷikā Jāt III 433; -jīvin leading a virtuous life Iti 71; -phala having wholesome fruits Jāt I 272 (read sādu°); -rūpa good, respectable Dhp 262; -sammata highly honoured DN I 48; SN IV 398; Snp page 90f.; Miln 4, 21; Sumaṅgalavilāsinī I 143; -sīliya good character Jāt II 137.
:: Sādhukaṁ ￼ (adverb) [from sādhu] well, thoroughly Vinaya I 46; II 208; DN I 62. — instrumental sādhukena (as adverb) willingly (opposite with force) Peta Vatthu II 92.
:: Sādisa [from sadisa] (feminine -sī) like, similar DN II 239; Snp 595; Theri 252 (sa° for sā°); Apadāna 239; Jāt IV 97; Miln 217 (with instrumental).
:: Sāditar [agent noun from sādiyati] one who accepts, appropriates MN III 126.
:: Sādiyanā (feminine) [from sādiyati] appropriating, accepting Miln 95.
:: Sādiyati [cf. BHS svādīyati: Mahāvastu II 145; medium-passive from *sādeti, causative of svad] literally to enjoy for oneself, to agree to, permit, let take place DN I 166; Vinaya II 294; AN IV 54, 347; SN I 78; IV 226f.; Puggalapaññatti 55; Miln 95f.; preterit sādiyi Vinaya III 38f.; future sādiyissati Jāt VI 158.
:: Sādu (adjective) [Vedic svādu, feminine svādvī; from svad, cf. Greek ἡδύς, Latin suavis, Gothic sūts = English sweet; also Skt. sūda cook; Greek ἥδομαι to enjoy, ήδονή pleasure] sweet, nice, pleasant Vinaya II 196; MN I 114; Theri 273; Snp 102; Jāt IV 168; V 5; Dhammasaṅgani 629; asādu (ka) Jāt III 145; IV 509 (text, asādhuka, commentary on kaṭuka); sādu-karoti makes sweet Jāt 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 Skt. sāgara] the ocean DN I 89; AN II 56, 140; III 52; V 116f.; Vinaya I 246; Snp 568; Peta Vatthu Commentary 29; sāgara-ūmi a wave of the ocean, a flood Jāt IV 165; — vāri the ocean Jāt IV 165; sāgaranta or sāgarapariyanta bounded or surrounded by the ocean (said of the earth) Jāt VI 203; — kuṇḍala the same Jāt III 32; VI 278.
:: Sāgataṁ (indeclinable) [su + āgata, originally neuter = wel-come] "greeting of welcome," hail! DN I 179 = MN I 481 (sāgataṁ bhante Bhagavato); DN II 173; MN I 514 (°aṁ bhoto Ānandassa); Sumaṅgalavilāsinī I 287; Dhp III 293.
:: Sāgāra (adjective) [sa3 + agāra] living in a house, Iti 111; sleeping under the same roof Vinaya II 279.
:: Sāha six days (cf. chāha) Jāt VI 80 (= chadivasa, commentary).
:: Sāhaṁ contraction of so ahaṁ.
:: Sāhasa [from sahas power] violent, hasty Snp 329; (neuter) violence, arbitrary action, acts of violence Snp 943; Jāt VI 284; Mahāvaṁsa 6, 39; sāhasena arbitrarily AN V 177; opposite a° the same; Dhp 257; Jāt VI 280. sāhasaṁ the same Jāt VI 358 (= sāhasena sāhasikaṁ kammaṁ katvā the same 359); adverb asāhasaṁ = asāhasena Jāt III 319 (commentary sāhasiyataṇhāya the same 320, if we do not have to read sāhasiyā taṇhāya, from sāhasī).
-kiriyā violence Jāt III 321.
:: Sāhasika (adjective) [from sāhasa] brutal, violent, savage Jāt I 187, 504; II 11; Peta Vatthu Commentary 209; Dhp I 17.
:: Sāhasiyakamma (neuter) a brutal act Jāt I 412, 438.
:: Sāhatthika (adjective) [from sahattha] with one's own hand Jāt I 168; as 97; Paramatthajotikā II 493; Paramatthajotikā I 29.
:: Sāhāra (adjective) [sa + āhāra] with its food SN III 54 (viññāṇa s.); DN II 96 (Vesālī s.; translation "with its subject territory").
:: Sāhin (—°) (adjective) [from sah] enduring Iti 32. See asayha°.
:: Sāhu (adjective) [= sādhu] good, well Vinaya I 45; SN I 8; Puggalapaññatti 71f.; Thera 43; Vimāna Vatthu 284.
:: Sāhuḷacīvara (neuter) a coarse cloth MN 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 Jāt IV 42 (= sa-ājīvakara, commentary).
:: Sāka (neuter) [Epic Skt. śāka] 1. vegetable, potherb DN I 166; MN I 78, 156; AN I 241, 295; II 206; Puggalapaññatti 55; Vism 70; Vimāna Vatthu 3333; Jāt III 225; IV 445; V 103. 2. (masculine) name of a{702} tree (Tectona grandis) DN I 92; Sumaṅgalavilāsinī I 259; Vism 250.
-vatthu ground for cultivation of vegetables Jāt IV 446; -sāka-paṇṇavaṇṇa "like the colour of vegetable leaf" (said of teeth) Jāt V 206 (cf. 203).
:: Sākacchā (feminine) conversation, talking over, discussing DN I 103; II 109; MN I 72; SN I 79; AN II 140, 187f.; III 81; Snp 266; Miln 19, 24; Dhp I 90 (°aṁ karoti); Jāt VI 414.
:: Sākaccheti [denominative from sākacchā] to converse with, talk over with, discuss DN 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 AN II 189.
:: Sākalya (neuter) [from sakala] totality; Paramatthajotikā I 187 (opposite vekalya); sākalya AN I 94 is misprint for sākhalya.
:: Sākaṭika [from sakaṭa1] a carter SN I 57; Theri 443 (Thig-a 271 = senaka); Jāt III 104; Miln 66, 164.
:: Sākāra (adjective) [sa3 + ākāra] with its characteristics DN I 13; III 111; MN I 35; Puggalapaññatti 60; Vism 423 (+ sa-uddesa).
:: Sākhalya and Sakhalla (neuter) [abstract from sakhila] friendship MN I 446 (= tameness); AN I 94; DN III 213; Dhammasaṅgani 1343; Sumaṅgalavilāsinī I 287; as 396; Jāt IV 57, 58 (= maṭṭhavacana "smooth words").
:: Sākhapurāṇasanthuta [from sakhi + purāṇa°] one with whom one has formerly been friendly Jāt V 448.
:: Sākhavant (adjective) [sākhā + vant] having branches Jāt III 493.
:: Sākhā [Vedic śākhā, cf. also śaṅku stick, and Gothic hoha plough] a branch Vinaya I 28; MN I 135; AN I 152; II 165, 200f.; III 19, 43f., 200; IV 99, 336; V 314f.; Snp 791; Jāt V 393; Jāt II 44; a spur of a hill AN I 243; II 140; Miln 36; also sākha (neuter) Mahāvaṁsa 1, 55; Jāt I 52; IV 350; Jāt I 164 (? yāva aggasākhā). — the rib of a parasol Snp 688. Adjective sīla-sākha-pasākha whose branches and boughs are like the virtues Jāt VI 324. In compounds sākha° and sākhā°.
-nagaraka "little town in the branches," i.e. a suburb, a small town DN II 146; Jāt I 391; -patta-palāsa branches and foliage AN III 44; -patta-phalupeta with branches, leaves and fruit AN III 43; -palāsa the same MN I 488; AN II 200; -bhaṅga faggots Jāt I 158; III 407; Dhp II 204; III 375; -miga a monkey Jāt II 73; -ssita living upon branches (i.e. monkey) Jāt V 233.
:: Sākkharappabheda [sa3 + akkhara + pabheda] together with the distinction of letters, with the phonology DN I 88; AN I 163; Snp page 101; Miln 10; Sumaṅgalavilāsinī I 247 (akkharappabhedo ti sikkhā ca nirutti ca).
:: Sākuntika [from sakunta] a fowler, bird-catcher AN II 207; Theri 299; Therīgāthā Commentary 227; Sumaṅgalavilāsinī I 162.
:: Sākuṇika [from sakuṇa] a fowler SN II 256; AN III 303; Puggalapaññatti 56; Jāt I 208. Combined with miga-bandhaka and macchaghātaka at Paramatthajotikā II 289; with māgavika and maccha-ghātaka at Puggalapaññatti 56.
:: Sāla [cf. Skt. śāla and sāla] a Sal tree (Shorea robusta) MN I 488; DN II 134; AN I 202; III 49, 214; Dhp 162.
-māḷaka an enclosure of Sal trees Jāt I 316; -rukkha Sal tree Vimāna Vatthu 176; -laṭṭhi Sal sprout AN II 200; -vana Sal grove DN II 134; MN I 124; SN I 157; Vimāna Vatthu 392.
:: Sālaka [Sanskrit syāla + ka] a brother-in-law Jāt II 268.
:: Sālakakimi a kind of worm Miln 312.
:: Sālaya (adjective) [sa3 + ālaya] having intentions (on), being attached (to = locative) Jāt 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 Dhp 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; SN II 280; V 321; Jāt I 160; kaṭhina° a hall for the kaṭhina Vinaya II 117. kīḷa° playhouse Jāt VI 332; kutūhala° a common room DN I 179 = SN IV 398. kumbhakāra° potter's hall Dhp I 39; gilāna° sick room, hospital SN IV 210; Vism 259; jantāghāra° (large) bath room Vinaya I 140; II 122; dāna° a hall for donations Jāt I 262; dvāra° hall with doors MN I 382; II 66; pāniya° a water-room Vinaya II 153; bhatta° refectory Vism 72; yañña° hall of sacrifice Puggalapaññatti 233; rajana° dyeing workshop Vism 65; ratha° car shed Dhp III 121; hatthi° an elephant stable Vinaya I 277, 345; II 194; Jāt I 187.
:: Sālākiya (neuter) [cf. Skt. śālākya in Suśr] ophthalmology DN I 12, 69; Sumaṅgalavilāsinī I 98.
:: Sāli [cf. Skt. śāli] rice DN I 105, 230; II 293; Vinaya IV 264; MN I 57; AN I 32, 145; III 49; IV 108 (+ yavaka), 231; SN V 10, 48; Jāt I 66, 178; IV 276; V 37; VI 531; Miln 251; Snp 240f.; Vism 418; plural °-iyo Jāt I 325; genitive plural °-inaṁ Jāt VI 510. — lohitaka° red rice Miln 252.
-khetta a rice-field AN I 241; IV 278; Vinaya II 256; Dhp I 97; III 6; -gabbha ripening (young) rice Dhp I 97; -bīja rice seed AN I 32; V 213; -bhatta a meal of rice Vism 191; -bhojana rice food Jāt I 178.
:: Sālika (adjective) [from sāli] belonging to rice Dhp III 33.
:: Sālikā (feminine) [cf. Epic Skt. sārikā crow, usually combined with śuka parrot] a kind of bird SN I 190 = Thera 1232; Jāt V 110. See sāliya and saḷika.
:: Sālin excellent Dāṭhāvaṁsa I 9.
:: Sālittaka (neuter) [from Skt. saṁlepa?] a sling, catapult (?); slinging stones, throwing potsherds etc. Peta Vatthu IV 167; Peta Vatthu Commentary 285; Jāt I 418, 420; Dhp II 69.
:: Sāliya or āliyā the maina bird (= sālikā) Jāt III 203; sāliyachāpa (a young bird of that kind), and sāliyacchāpa (i.e. sāliyā which is probably the right form) Jāt III 202. madhu-sāliyā Jāt V 8 (= suvaṇṇa-sālika-sakunā commentary page 911); Jāt 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) Miln 16 (°ṁ odanaṁ; cf. śālīnaṁ odanaṁ Divyāvadāna 559).
:: Sālohita [from sa2 + lohita] a kinsman, a blood relation, usually together with ñāti Vinaya I 4; DN II 26, 345; AN I 139, 222; II 115; Snp 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. Skt. śālūka] the edible root of the water-lily Vinaya I 246; Jāt VI 563; Vimāna Vatthu 142 (°muṭṭhi).
:: Sālūra [but cf. Skt. śālūra a frog] a dog Jāt IV 438 (°-saṅgha = sunakhagaṇa, commentary; spelling -ḷ-).
:: Sāḷava [cf. Skt. 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 Jāt I 429; VI 421. Spelled sāḷiyā at Jāt VI 425. See ālikā and sāliya.
:: Sāma1 [cf. Vedic śyāma black and śyāva brown; Avesta syāva; as hǣven blue (= English heaven); Greek σκοιός, σκιά (shadow) = Skt. chāyā; Gothic skeinan = shine, etc.] 1. black, dark (something like deep brown) Vinaya IV 120 (kāḷasāma dark blue [?]); DN I 193; MN I 246 (different from kāḷa); Jāt VI 187 (°aṁ mukhaṁ dark, i.e. on account of bad spirits); Vism 422 (as opposed to odāta in colour of skin). 2. yellow, of a golden colour, beautiful Jāt 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 DN II 288.
:: Sāmacca (adjective) [sa2 + amacca] together with the ministers DN I 110.
:: Sāmaggiya (neuter) [from samagga] completeness, concord Snp 810; sāmaggiya-rasa Jāt III 21 ("the sweets of concord"); adjective asāmaggiya, unpleasant Jāt 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; DN III 245f.; AN III 289; Mahāniddesa 131; Jāt I 328; Iti 12.
:: Sāmalatā (feminine) [sāma1 + latā; Skt. śyāmalatā] the creeper Ichnocarpus Jāt 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; DN I 165; MN I 383; II 211; III 253 (sāmaṁ kantaṁ sāmaṁ vāyitaṁ dussayugaṁ); SN II 40; IV 230f.; V 390; Snp 270 (asāma-pāka not cooking for oneself), 889; Jāt I 150; sāmaññeva, i.e. sāmaṁ yeva Snp page 101.
:: Sāmanta (adjective) [from samanta] neighbouring, bordering DN I 101; Vinaya I 46 (āpatti° bordering on a transgression); Jāt II 21; IV 124; connected with MN I 95; °jappā (or °jappana) roundabout talk Vibhaṅga 353; Vism 28; Mahāniddesa 226; Sammohavinodanī 484. Ablative sāmantā in the neighbourhood of Vinaya III 36; DN II 339; locative sāmante the same Jāt 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. BHS śrāmaṇeraka Divyāvadāna 342] feminine -rī a novice Vinaya I 62f.; IV 121; SN II 261; Miln 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; AN III 275. — feminine also -°ā AN III 276; as -°ī at Vinaya I 141.
:: Sāmañña1 (neuter) [abstract from samāna] generality; equality, conformity; unity, company Miln 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 DN II 80; °-nāma a name given by general assent as 390.
:: Sāmañña2 (neuter) [abstract from samaṇa] samaṇaship DN I 51f.; III 72, 245; MN I 281f.; SN V 25; AN II 27 = Iti 103; Dhp 19f., 311; Sumaṅgalavilāsinī I 158; Vism 132; adjective, in accordance with true samaṇaship, striving to be a samaṇa Miln 18; samaṇaship AN I 142f.; Peta Vatthu II 718 (explained at Peta Vatthu Commentary 104 as "honouring the samaṇas").
-attha the aim of samaṇaship DN I 230; AN IV 366; MN I 271; SN II 15; III 93; Jāt I 482; -phala advantage resulting from samaṇaship, fruit of the life of the recluse DN I 51f.; Vism 215, 512; Vimāna Vatthu 71; Sammohavinodanī 317; more especially the fruition of the four stages of the Path, Sotāpatti-, Sakadāgāmi-, Anāgāmi-, and Arahatta-phala SN V 25; DN III 227, 277; Dhammasaṅgani 1016; as 423; Miln 344, 358; Sumaṅgalavilāsinī I 158; three samaññaphalas Kathāvatthu 112.
:: Sāmaññatā1 = sāmañña1 (identity, congruity etc.) Jāt VI 371 (vaṇṇa°); Vism 234 (maraṇa°).
:: Sāmaññatā2 = sāmañña2 DN III 145, 169; Dhp 332; Dhp III 484; IV 33.
:: Sāmattha (adjective) [= samattha] able Jāt II 29.
:: Sāmatthiya [abstract from samattha] (neuter) ability Mahāvaṁsa 37, 243
:: Sāmayika (adjective) [from samaya] temporary Snp 54; Miln 302 (so read); see sāmāyika.
:: Sāmā (feminine) [Sanskrit śyāmā Abhidh-r-m 2, 38; see sāma1, sāmalatā, and sāmāka] a medicinal plant Jāt IV 92 (bhisasāmā, commentary bhisāni ca sāmākā ca); the Priyaṅgu creeper Jāt I 500; V 405.
:: Sāmādhika (adjective) [from samādhi] consisting in concentration SN I 120.
:: Sāmājika [from Skt. samāja: see samajja] a member of an assembly Dāṭhāvaṁsa III 27.
:: Sāmāka [cf. Vedic śyāmāka] a kind of millet (Panicum frumentaceum) DN I 166; MN I 78, 156, 343; AN I 295; II 206; Snp 239; Puggalapaññatti 55; Jāt III 144, 371; Nettipakaraṇa 141; Dhp V 81.
:: Sāmāmigī (feminine) a black hind Jāt II 44.
:: Sāmāyika (adjective) [from samaya] 1. on a friendly footing, in agreement MN III 110; Miln 22. 2. occurring in due season, timely Miln 302f., 305. 3. temporary AN III 349f.; cf. sāmayika.
:: Sāmeti see sammati1.
:: Sāmi Jāt V 489, read sāvi.
:: Sāmika [from sāmin] 1. owner MN I 27; Jāt I 194; Vism 63. 2. husband Vinaya III 137; Jāt I 307; II 128; AN II 58f.; Peta Vatthu II 37.
:: Sāmin [cf. Skt. svāmin, from sva = sa] 1. owner, ruler, lord, master Vinaya I 303, 307; Snp 83; Mahāvaṁsa 37, 241; Jāt V 253 (°pa ribhoga, q.v.); Peta Vatthu IV 66; Vism 63; Sumaṅgalavilāsinī I 261; Peta Vatthu Commentary 43, 65. vocative sāmi "Sir" Jāt VI 300; Dhp I 20. feminine sāminī Jāt V 297; Vimāna Vatthu 225. See also suvāmin. — assāmin not ruling Miln 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 Jāt 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 DN II 298 = MN I 59; AN I 81; Paṭisambhidāmagga II 41. opposed to nirāmisa spiritual (e.g. Paṭisambhidāmagga I 59).
:: Sāmiya husband Jāt 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; DN II 104; AN II 56, 65; SN V 261, 343; Miln 8; Dhp I 57.
-kamma proper act, homage Vinaya II 22, 162, 255; AN I 123; II 180; DN III 83; Jāt I 218, 219; Miln 8; -paṭipadā right course of life MN I 281; AN II 65; -paṭipanna correct in life DN II 104; SN I 220; AN II 56; IV 310.
:: Sāmudda (neuter) [from samudda] sea salt Vinaya I 202; Abhidhānappadīpikā 461.
:: Sāmuddika (adjective) [from samudda] seafaring DN I 222; SN III 155; AN III 368 (vāṇijā); IV 127 (nāvā); Vism 63; as 320. At Jāt VI 581 s.-mahāsaṅkha denotes a kind of trumpet.
:: Sāmukkaṁsika (adjective) [from samukkaṁsati, cf. ukkaṁsaka. The BHS 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; DN I 110; MN I 380; AN 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; Jāt III 172. The commentary on the former passage (Vimāna Vatthu 136), translates vana wood, that on the latter paṁsupabbata; sānupabbata a forest-hill Jāt IV 277; VI 415, 540; pabbata-sānu-gocaraṁ Jāt III 175; giri-sānu-darīsu Jāt III 301; IV 195.
:: Sānucara (adjective) [sa3 + anucara] together with followers Dhp 294; Jāt VI 172.
:: Sānuseti [sa (= saṁ) + anuseti] to fill (the mind) completely AN II 10.
:: Sānuvajja (adjective) [sa + anuvajja] blameable AN II 3.
:: Sāṇa1 (neuter) [cf. Skt. śāṇa hempen, from śaṇa = Pāḷi saṇa; cf. bhaṅga1] hemp DN II 350; Miln 267; a coarse hempen cloth Vinaya I 58; DN I 166; III 41; MN I 78; AN I 240; SN II 202, 221; Puggalapaññatti 55; Vism 54 (°sāṭaka). — sāṇavāka the same Theri 252; Jāt III 394 (varia lectio).
:: Sāṇa2 [sa + iṇa] having a debt, indebted, figurative subjected to the kilesas, imperfect MN III 127 = SN 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 Jāt III 462.
:: Sāṇī (feminine) [from saṇa] hemp-cloth DN II 350; Vinaya III 17; a screen, curtain, tent Jāt I 58, 148f., 178, 419; Dhp I 194; II 49. °-pākāra a screen-wall Vinaya IV 269, 279; Jāt II 88; Dhp 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 Jāt I 395.
:: Sāṅgaṇa (adjective) [sa + aṅgaṇa] full of lust, impure MN I 24 (varia lectio saṅgaṇa; this is also the reading at Snp 279, see sāgāra).
:: Sāpa [from sap, cf. Skt. śāpa] a curse Vimāna Vatthu 336; Dhp I 41.
:: Sāpada (neuter) [cf. Skt. śvāpada] a beast of prey Jāt II 126; VI 79.
:: Sāpadesa (adjective) [sa + apadesa] with reasons DN I 4; AN II 22; MN I 180; III 34, 49; Puggalapaññatti 58; Sumaṅgalavilāsinī I 76. opposite anapadesa MN I 287.
:: Sāpateyya (neuter) [sā (= guṇa of sva) + pateyya (abstract from pati lord), cf. ādhi-pateyya] property, wealth DN I 142; II 180; III 190; Vinaya I 72, 274; III 66; Jāt I 439, 466; Theri 340; Therīgāthā Commentary 240; Jāt V 117 (sāpateya, varia lectio sāpatiyya); Dhp I 67.
:: Sāpattika (adjective) [sa3 + āpatti + ka] one who has committed a sin (see āpatti) Vinaya I 125; II 240; Mahāniddesa 102.
:: Sāpānadoṇī MN II 183 = 152 (commentary = sunakhānaṁ pivanadoṇi a dog's trough).
:: Sāpekha [sa + apekhā] longing for DN II 77; III 43.
:: Sāra [Vedic sāra neuter] 1. essential, most excellent, strong AN II 110; Vinaya IV 214; Jāt III 368; Puggalapaññatti 53. 2. (masculine) the innermost, hardest part of anything, the heart or pith of a tree (see also pheggu) MN I 111; Jāt I 331; Miln 413; most excellent kind of wood Vinaya II 110; DN II 182, 187; sattasārā the elect, the salt of the earth MN III 69. 3. substance, essence, choicest part (generally at the end of compound) Vinaya I 184; AN II 141; SN III 83, 140; Snp 5, 330, 364; Dhp 11f.; Peta Vatthu Commentary 132, 211 (candana°). sāre patiṭṭhito established, based, on what is essential MN I 31; AN II 183. 4. value Miln 10; appasāra of small value DN II 346. — asāra worthless Snp 937; nissāra the same Jāt II 163 (pithless); mahāsāra of high value Jāt I 384, 463.
-ādāyin acquiring what is essential SN IV 250; -gandha the odour of the heart of a tree Dhammasaṅgani 625; -gabbha a treasury Jāt III 408; V 331; -gavesin searching for hard wood MN I 111, 233; sārapariyesana the same ibid; -dāru strong, durable wood Jāt II 68; -bhaṇḍa(ka) a bundle of one's best things Jāt II 225; -bhūmi good soil Jāt II 188; -mañjūsā a box made of choice wood Jāt IV 335; -maya being of hard or solid wood Jāt 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 Jāt 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 AN III 404 = DN III 354 (bījāni fresh seeds); AN I 135, 181 (badara-paṇḍu); SN III 54; V 380; Miln 255; Dhp 149 (but at this passage explained as "scattered by the autumn winds" Dhp III 112). — asārada stale, old DN II 353; SN 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. AN II 24; Iti 123). Note: At Kindred Sayings III 46 (= SN 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 AN I 148, 282; SN IV 125; MN I 21; Vism 134 (opposite passaddha-kāya), 282 (°kāya); Sammohavinodanī 283 (the same).
:: Sāradika (adjective) [from sārada] autumnal Vinaya I 199; II 41; Dhp 285 = Jāt I 183; Vimāna Vatthu 6417; Dhp III 428.
:: Sārajja (neuter) [abstract from sārada = °sāradya] timidity AN III 127, 203; IV 359, 364; Miln 24, 72, 196 (parisa°, cf. Cullaniddesa §470); Jāt I 334; II 66; nissārajja undaunted Jāt I 274.
:: Sārajjanā (feminine) [from sārajjati] infatuation, feeling infatuated Dhammasaṅgani 389; Jāt V 446.
:: Sārajjati [saṁ + raj, cf. BHS sārajyati, Skt. saṁrajyate, cf. sārāga] to be pleased with, to be attached to AN I 260; SN II 172; III 69f.; IV 10f.
:: Sārajjāyati [denominative of sārajja] to be embarrassed, perplexed, ashamed SN III 92; AN IV 359.
:: Sārajjitatta (neuter) [= sārajjanā] infatuation, the state of being infatuated Dhammasaṅgani 389.
:: Sāraka1 (—°) (adjective) [from sāra] having as most essential Miln 133; — a-sāraka rotten (said of wood) Jāt II 163.
:: Sāraka2 [from sarati1] a messenger.
:: Sāraka3 in the compound kaṭa-sāraka a mat Jāt IV 248 (varia lectio); IV 474; V 97 (cf. osāraka).
:: Sārakkhati = saṁrakkhati Thera 729.
:: Sārakkhā (feminine) [from sa3 + rakkha] "standing under protection" (?), a category of married women Vinaya III 139 (cf. MN I 287).
:: Sārambha1 [= saṁrambha] 1. impetuosity, anger AN I 100, 299; II 193; MN I 16; Dhp 133; Jāt IV 26; Miln 289 (sasaṁrambha). 2. quarrel Snp 483; Jāt II 223; V 141. 3. pride Thera 759; Vimāna Vatthu 139.
-kathā angry or haughty talk, imperiousness Dhp 133; MN I 16; Dhp III 57.
:: Sārambha2 [sa + ārambha] involving killing or danger to living creatures Vinaya III 149; AN II 42f. cf. samārambha.
:: Sārambhin (adjective) [from sārambha] impetuous Jāt 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 Skt. sārasa] a water bird, Ardea sibirica Vimāna Vatthu 57, 163; at both passages = koñca.
:: Sārathi [from sa-ratha; Vedic sārathi] charioteer, coachman DN II 178, 254; SN I 33; V 6; AN II 112; IV 190f.; Snp 83; Jāt I 59, 180; Peta Vatthu IV 33. Assa-damma-sārathi a coachman by whom horses are driven, a trainer of horses MN I 124; SN IV 176; purisa-damma-sārathi a coachman driving the animal called man, a man-trainer Vinaya I 35; DN I 49; Snp page 103; Iti 79. — In similes: Vism 466; Paramatthajotikā I 21.
:: Sāratta [= saṁratta, past participle of sārajjati] impassioned, enamoured, passionately devoted Vinaya III 118; MN II 160, 223; SN I 74, 77; Dhp 345; Jāt I 288; II 140; Mahāvaṁsa 10, 34 (°mānaso). asāratta unattached Snp 704.
:: Sāravant (adjective) [from sāra] valuable, having kernel or pith (said of grain or trees) AN IV 170 (synonym daḷha, opposite palāpa); SN V 163; MN I 111 = 233.
:: Sārāga [= saṁrāga, from saṁ + raj] affection, infatuation Vinaya II 258; MN I 17, 498; AN I 264; SN III 69f., 93; Dhammasaṅgani 1059, 1230; cf. saṁrāga. — Negative a° Dhammasaṅgani 32, 312, 315.
:: Sārāgin (adjective) [from sārāga] attached to MN 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 BHS 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 Jāt 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 DN I 52; MN I 16 (explained inter alia as "anussariyamāna-sukhato s." at Papañcasūdanī I 110); AN I 55, 281; II 42; cf. BHS sammodanīṁ saṁrañjanīṁ vividhāṁ k. vyatisārya Avadāna-śataka I 229. — sārāṇīyaṁ kathaṁ. katheti Dhp I 107; IV 87; sārāṇīyā dhammā states of conciliation, fraternal living (DB III 231) DN III 245; MN I 322; II 250; AN III 288; V 89; as 294; Jāt V 382; cf. BHS saṁrañjanīyan dharmaṁ samādāya Divyāvadāna 404. — sārāṇīyaṁ dhammakathaṁ suṇāti Dhp IV 168.
:: Sāreti is causative of sarati1 as well as sarati2. cf. vīti°.
:: Sāri [cf. Skt. śāri] chessman Sumaṅgalavilāsinī I 85.
:: Sārin (adjective) [from sāreti] wandering, going after, following, conforming to (locative) Jāt V 15; aniketasārin wandering about houseless Snp 844, 970; anokasārin wandering homeless Dhp 404; Snp 628; diṭṭhisārin a partisan of certain views Snp 911; vaggasārin conforming to a party, a partisan Snp 371, 800, 912.
:: Sārīrika (adjective) [from sarīra] connected with the body, bodily MN I 10; AN I 168f.; II 153; (neuter) bodily relics Miln 341; °ṁ cetiyaṁ one of the 3 kinds: pa ribhogika, s., uddesika Jāt IV 228.
:: Sāropin (adjective) [saṁ + ropin, cf. ropeti1 and rūhati1] healing, curative MN II 257 (vaṇa-°).
:: Sāruppa (neuter) [abstract from sarūpa, BHS sārūpya and sāropya] equal state; as adjective fit, suitable, proper Vinaya I 39, 287; DN II 277; SN IV 21f.; Jāt I 65, 362; as 294; Snp 368; pages 79, 97, 104; Jāt IV 404. (a°) (neuter) Vism 24; Peta Vatthu Commentary 269. paribbājaka-s°, as befits a wanderer Jāt V 228.
:: Sāsa [Sanskrit śvāsa, from śvas] asthma AN V 110; Jāt VI 295.
:: Sāsana (neuter) [cf. Vedic śāsana] order, message, teaching Jāt I 60, 328; II 21; Peta Vatthu IV 354 (Buddhānaṁ); Paramatthajotikā I 11f.; the Doctrine of the Buddha Vinaya I 12; DN I 110; II 206; AN I 294; Dhp 381; Snp 482 etc.; Jāt 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 MN I 129; -kāraka the same Snp 445; -kārin the same AN II 26; susāsanaṁ dussānaṁ Jāt 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 SN IV 175 (opposite khema); Theri 343; Therīgāthā Commentary 241; Vism 107; Jāt I 154; Peta Vatthu Commentary 13; Miln 351.
:: Sāsapa [cf. Skt. sarṣapa] a mustard seed SN II 137; V 464; AN V 170; Jāt VI 174 (compared with mt. Meru); Snp 625, 631, page 122; Dhp 401; Sumaṅgalavilāsinī I 93; Dhp I 107; II 51; IV 166; Vism 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 Jāt VI 472 (dūtāni, = pesesi commentary); infinitive sasituṁ Jāt VI 291 (= anusāsituṁ commentary).
:: Sāsava (adjective) [sa3 = āsava] connected with the āsavas DN III 112; AN I 81; Dhammasaṅgani 990, 1103; Nettipakaraṇa 80.
:: Sāta (adjective) [cf. Skt. śāta] pleasant, agreeable Iti 114; Nettipakaraṇa 27. Often combined with piya, e.g. Iti 114; Vibhaṅga 103; Sumaṅgalavilāsinī I 311. — opposite kaṭuka. — sāta (neuter) pleasure, joy MN I 508; AN I 81f.; SN II 220; Jāt I 410; Dhp 341 (°sita = sāta-nissita Dhp IV 49); Snp 867f.; Mahāniddesa 30 (three, of bhava); Peta Vatthu II 113; IV 54 (+ sukha); Dhammasaṅgani 3. asāta disagreeable, unpleasant Dhammasaṅgani 1343; Jāt I 410; Jāt I 288; II 105; Snp 867f.; sātabhakkha Puggalapaññatti 55, read haṭabhakkha.
-odaka with pleasant water DN II 129; MN I 76; Vinaya III 108; -kumbha gold Vimāna Vatthu 13. See also varia lectio under hāṭaka; -putta a noble son Jāt VI 238 (= amacca-putta commentary).
:: Sātacca (neuter) [from satata] perseverance MN I 101; SN II 132; AN III 249f.; IV 460f.; V 17f.; Thera 585; Vism 4; Sammohavinodanī 346. -kārin persevering SN III 268, 271, 277f.; Dhp 293; -kiriyatā persevering performance Dhammasaṅgani 1367.
:: Sātaka name of a kind of bird Jāt VI 539 (koṭṭhapokkhara-°, cf. 540); Paramatthajotikā II 359 (the same).
:: Sātataṁ (adverb) [from satata] continually SN I 17 = 57.
:: Sātatā (feminine) [abstract from sāta] happiness SN I 17.
:: Sātatika (adjective) [from sātatā] persevering Dhp 23; SN II 232; Iti 74; Dhp I 230.
:: Sātatta (neuter) [abstract from sāta] tastiness, sweetness AN I 32.
:: Sātava (neuter) sweet result (of good words) kalyāṇakamma, commentary) Jāt VI 235, 237. Is it misspelling for sādhava (from sādhu)?
:: Sāthalika (adjective) [śrath, cf. saṭhila and sithila] lethargic, lax MN I 14, 200f.; III 6; AN I 71; II 148; III 108, 179f.
:: Sātireka (adjective) [sa + atireka, cf. BHS sātirikta Divyāvadāna 27] having something in excess DN II 93.
:: Sātisāra (adjective) [sa + atisāra] trespassing Vinaya I 55.
:: Sātiya (adjective) [from sāta] pleasant Snp 853.
:: Sātrā-yāga identical with sammāpāsa (Snp 303) Paramatthajotikā II 322 (? conjecture yātrā°).
:: Sāttha [sa3 + attha] with the meaning, in spirit DN I 62; II 48; Iti 79, 111; Snp page 100; Vinaya I 21; Sumaṅgalavilāsinī I 176; Vism 214.
:: Sātthaka (adjective) [sa + atthaka] (feminine °ikā) useful Peta Vatthu Commentary 12.
:: Sāṭa [cf. Skt. śāṭa] a garment, cloth Theri 245; sāṭi (feminine) the same SN I 115; Dhp 394; Jāt I 230 (udaka° bathing mantle), 481.
:: Sāṭaka [sāṭa + ka] an outer garment, cloak; cloth Therīgāthā Commentary 246; Jāt I 89, 138, 195, 373, 426; Vism 54 (sāṇa°), 275 (alla°); Dhp I 393 (thūla°). cf. antara°, alaṁ°.
-lakkhaṇa prognostication drawn from pieces of cloth Jāt I 371.
:: Sāṭetar [agent noun from sāṭeti] one who dispels, drives away MN I 220; AN 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 Jāt 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 MN I 15, 36, 281, 340; AN I 95, 100; Mahāniddesa 395; Puggalapaññatti 19, 23; Miln 289. cf. paṭi°.
:: Sāṭikā (feminine) = sāṭaka Vinaya I 292f.; II 31; 272, 279 (udaka° bathing mantle) Jāt I 330; Vism 339 (in simile); Miln 240 (cf. MN III 253). sāṭiya the same Vinaya II 177 (°gāhāpaka receiver of undergarments).
:: Sāvajja (adjective) [sa + avajja] blameable, faulty DN I 163; II 215; MN I 119; SN V 66, 104f.; Snp 534; Puggalapaññatti 30, 41; (neuter) what is censurable, sin Jāt I 130; Miln 392; Sammohavinodanī 382 (mahā° or appa°, with reference to various crimes).
:: Sāvajjatā (feminine) [from last] guilt Miln 293.
:: Sāvaka [from śru] a hearer, disciple (never an Arahant) DN I 164; II 104; III 47, 52, 120f., 133; AN I 88; MN I 234; SN II 26; Iti 75f., 79; Jāt I 229; Vism 214, 411. — feminine sāvikā DN II 105; III 123; Theri 335; SN IV 379; AN I 25, 88. (cf. ariya-°, agga-°, mahā).
-saṅgha the congregation of the eight Aryas MN II 120; SN I 220 (cattāri purisayugāni aṭṭha purisapuggalā); II 79f.; Iti 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 MN I 379f.
:: Sāvana (neuter) [from sāveti] shouting out, announcement, sound, word Jāt 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; AN I 88. — Of a text (pāṭha) Paramatthajotikā I 238; Paramatthajotikā II 96.
:: Sāvaṭa (neuter) name of a certain throw in playing at dice Jāt VI 281 (varia lectio sāvaṭṭa).
:: Sāvaṭṭa (adjective) [sa3 + āvaṭṭa] containing whirlpools Iti 114.
:: Sāvetar [agent noun from sāveti] one who makes others hear, who tells DN I 56; AN IV 196.
:: Sāveti is causative of suṇāti.
:: Sāvi [Sanskrit śvāvidh, see Luder's Zeitschrift der Deutschen Morgenländischen 61, 643] a porcupine Jāt V 489 (mss sāmi and sāsi, cf. Manu V 18).
:: Sāvittī (feminine) the Vedic verse Sāvitrī Snp 457, 568 = Vinaya I 246 (Sāvitthī); Jāt IV 184.
:: Sāya [cf. Skt. 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; Jāt II 83; Dhp I 234; usually opposed to pāto (pātaṁ) in the morning, early e.g. sāya-pātaṁ DN II 188; Miln 419; Jāt I 432, 460; V 462; sāyaṁ-pātaṁ Vinaya II 185; Dhp 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 DN I 167; AN II 206; V 263, 266, 268; MN I 343; sāyamāsa ￼ supper Jāt I 297; V 461; Dhp I 204. sāyaṁ as quasi-nominative: sāyaṁ ahosi Jāt VI 505; atisāyaṁ too late Thera 231; Jāt II 362; V 94; sāyataraṁ later in the evening (comparative) Jāt VI 366.
:: Sāyana1 (neuter) [from sāyati] tasting, taste Dhatupāṭha 229.
:: Sāyana2 the Nāga tree (cf. nāga 3) Jāt VI 535 (vāraṇā sāyanā = nāgarukkhā, commentary, varia lectio vāyana). Kern, Toevoegselen II 77 conjectures sāsanā "with Asana's Terminalia's."
:: Sāyaṇha [sāyaṁ + aṇha, cf. Skt. sāyāhna] evening DN II 9; Jāt I 144; -°samayaṁ at evening time DN II 205; MN I 147; Vinaya I 21; sāyaṇhasamaye Jāt I 148, 279; Peta Vatthu Commentary 33, 43, 100; -kāle the same Jāt IV 120; sāyaṇhe (locative) Jāt I 144, 237; atisāyaṇha late evening Jāt VI 540.
:: Sāyati [svad, Skt. svādate, cf. sādiyati] to taste, eat; present sāyati Vinaya II 121; present participle sāyanto DN III 85; gerundive sāyanīya savoury Vinaya I 44; SN I 162; gerund sāyitvā SN IV 176; AN III 163. cf. śaṁsāyati.
:: Sāyika (adjective) [from śī] lying, sleeping, resting in (—°) Dhp 141; MN I 328 (vatthu°); Thera 501 = Miln 367.
:: Sāyin (adjective) [from śī] lying Dhp 325.
:: Sāyita [past participle of sāyati, cf. sāditar] (having) tasted, tasting DN I 70; II 95, 292; MN I 188, 461; Miln 378; Vism 258 (khāyita + s.).
-----[ Se ]-----  ☝
:: Se (pronoun) = taṁ: see under sa2.
:: Secanaka [from seceti] sprinkling Jāt 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, as svāt = English sweat] sweat DN II 293; AN II 67f.; Iti 76; Snp 196; Jāt I 118, 138, 146, 243; in detaiḷ (physiologically) at Vism 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 Dhp I 253.
-āvakkhitta earned by the sweat of the brow AN II 67f., III 45, 76; IV 95, 282; -gata sweat-covered, sweating Vimāna Vatthu 305; -mala the stain of sweat Jāt III 290; Sammohavinodanī 276; -yūsa sweat Vism 195.
:: Sedaka (adjective) [from seda] sweating, transpiring DN II 265.
:: Sedeti [causative of sijjati] to cause to transpire, to heat, to steam Jāt IV 238; V 271; Paramatthajotikā I 52, 67; Vinaya III 82 (preterit sedesi); gerund sedetvā Jāt I 324; II 74; past participle sedita. Caus II sedāpeti Jāt III 122.
:: Sedita [past participle of sedeti] moistened Jāt I 52 (su°). cf. pari°.
:: Segālaka (neuter) [from sigāla] a jackal's cry AN I 187f. (°ṁ nadati); cf. sigālika.
:: Sehi is instrumental plural of sa4 (his own): Dhp 136; Dhp III 64
:: Seka [from sic, see siñcati] sprinkling Jāt I 93 (suvaṇṇa-rasa-s.piñjara).
:: Sekadhārī (feminine) (?) Jāt VI 536 (nīlapupphi-°, commentary nīlapupphīti ādikā pupphavalliyo).
:: Sekata (neuter) [Sanskrit saikata] a sandbank Dāṭhāvaṁsa I 32.
:: Sekkha see sekha.
:: Sekha and Sekkha [cf. Skt. 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 DN II 143; MN I 4, 144; AN I 63; Puggalapaññatti 14; Iti 9f., 53, 71; Snp 970, 1038 = SN II 47; definition AN I 231; SN V 14, 145, 175, 229f., 298, 327; Mahāniddesa 493 (sikkhatī ti sekkho, etc.) = Cullaniddesa §689; Sammohavinodanī 328. s. pāṭipadā the path of the student MN I 354; III 76, 300; s. sīla the moral practice of the student AN 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 AN II 150; -sammata esteemed to be under discipline, educated Vinaya IV 179.
:: Sekhavant (?) quick Jāt VI 199 (varia lectio sīghavant).
:: Sekhiya [from sekha] connected with training; s. dhamma rule of good breeding Vinaya IV 185f.
:: Sela [from silā] rocky Dhp 8; (masculine) rock, stone, crystal SN I 127; DN II 39; AN III 346; Dhp 81; Jāt II 14; Vinaya I 4f.; III 147 = Jāt II 284.
-guḷa a rocky ball Jāt 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 Snp 682; Jāt 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 Jāt II 218. To this belongs the doubtful derivation selissaka (neuter) noise, row, mad pranks at SN IV 117 (varia lectio seleyyaka).
:: Semānaka [semāna + ka; present participle of seti] lying Thera 14; Dhp I 16.
:: Semha (neuter) [= silesuma] phlegm Vinaya II 137; DN II 14, 293; AN II 87; III 101; IV 320; Snp 198, 434; Miln 112, 303. Physiologically in detail at Vism 359; Sammohavinodanī 65, 244.
:: Semhāra some sort of animal (monkey?) (explained by makkaṭa Papañcasūdanī III 142) MN I 429.
:: Semhika (adjective) [from semha] a man of phlegmatic humour Miln 298.
:: Sena1 [= sayana] lying, sleeping; couch, bed Jāt V 96 (= sayana).
:: Sena2 [Sanskrit śyena] a hawk Jāt I 273; II 51, 60; Dhp II 267.
:: Senaka1 a carter Therīgāthā Commentary 271 (= sākaṭika of Theri 443).
:: Senaka2 = sena2 Jāt 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; SN I 112; AN III 397; V 82; Jāt II 94; Miln 4; Mahāniddesa 95 (Māra°), 174 (the same).
-gutta [sena°] a high official, a minister of war, only in compound mahā-° Jāt VI 2, 54; mahā-senaguttaṭṭhāna the position of a generalissimo Jāt V 115; -nāyaka a general Vinaya I 73; -pacca the position as general Mahāvaṁsa 38, 81; -pati a general Vinaya I 233f.; Snp 556; AN III 38; IV 79; Jāt I 133; IV 43; dhamma-° a general of the Dhamma Miln 343; Dhp III 305; -patika a general AN III 76, 78, 300; -byūha massing of troops, grouping and fitting up an army Vinaya IV 107; DN 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.; DN II 77; AN I 60; Iti 103, 109; Sumaṅgalavilāsinī I 208; Jāt 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; Jāt 126; -paññāpaka regulator of lodging-places Vinaya II 75, 176; III 158f.; IV 38; -paṭibāhana keeping out of the lodging Jāt I 217; -paviveka secluson in respect of lodging AN 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 Jāt I 314.
:: Seṇi (feminine) [Classical Skt. śreṇi in meaning "guild"; Vedic = row] 1. A guild Vinaya IV 226; Jāt I 267, 314; IV 43; Dāṭhāvaṁsa II 124; their number was eighteen Jāt VI 22, 427; Sammohavinodanī 466. — pamukha the head of a guild Jāt II 12 (text seni°). 2. a division of an army Jāt VI 583; ratha-° Jāt VI 48, 49; seṇimokkha the chief of an army Jāt VI 371 (cf. senā and seniya).
:: Sepaṇṇī (feminine) [Sanskrit śrīparṇī, literally having lucky leaves] name of a tree, Gmelina arborea Jāt I 173, 174; Dhp I 145.
:: Sereyyaka name of a tree (Barleria cristata) Jāt III 253.
:: Serin (adjective) [cf. Skt. svairin] self-willed, independent, according to one's liking MN I 506; Thera 1144; Peta Vatthu IV 187; Jāt I 5.
:: Seritā (feminine) [from serin] independence, freedom Snp 39f.
:: Serivihāra (adjective) [serin + vihāra] lodging at one's own choice MN I 469f.; Vism 66 (°sukhaṁ).
:: Serīsaka (adjective) [from sirīsa] made of Sirīsa wood, name of a hall DN 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 DN II 48; Snp 217, 354; Jāt 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 DN II 297 = MN I 58; Snp 689; AN III 241; Sammohavinodanī 63 (opposite kāḷa); Jāt I 175; Peta Vatthu Commentary 157, 215. Name of a mountain in the Himālayas SN I 67 = Miln 242; an elephant of King Pasenadi AN III 345.
-aṅga white bodied Mahāvaṁsa 10, 54; -aṭṭhika literally (having) white bones, (suffering from) famine [cf. BHS śvetāsthi Divyāvadāna 131] Vinaya III 6; IV 23; SN IV 323; AN I 160; IV 279. feminine mildew Vinaya II 256; Jāt V 401; -odaka clear (transparent) water Peta Vatthu II 120; -kambala white blanket Jāt IV 353; -kamma whitewashing Jāt VI 432; -kuṭṭha white leprosy Jāt V 69; VI 196; -geru name of a plant Jāt VI 535; -cchatta a white parasol, an emblem of royalty DN II 19; AN I 145; Jāt I 177, 267; Peta Vatthu Commentary 74; Dhp I 167; III 120; -pacchāda with white covering SN IV 292 = Udāna 76 = as 397; -puppha "white-flowered," name of a tree (Vitex trifolia?) Jāt V 422 (= piyaka); -vārī (and °vārisa) names of plants or trees Jāt VI 535, 536.
:: Setaccha a tree Jāt VI 535; setacchakūṭa adjective Jāt VI 539 (sakuṇa).
:: Setaka (adjective) [seta + ka] white, transparent DN II 129; MN I 76, 167, 283.
:: Setapaṇṇi (feminine [?]) a tree Jāt VI 335.
:: Seti and Sayati [śī, Vedic śete and śayate; cf. Avesta saēte = Greek κεῖται to lie, ὡ-κεανός ("ocean") = Skt. ā-śayānah, κοιμήω to put to sleep; as 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 SN I 41, 47, 198 (kiṁ sesi why do you lie asleep? cf. Peta Vatthu II 61); Jāt I 141; Dhp 79, 168; Snp 200; Vimāna Vatthu 42; sayati Vinaya I 57; Jāt II 53; Sumaṅgalavilāsinī I 261. potential sayeyya Peta Vatthu II 39 and saye Iti 120. present participle sayaṁ Iti 82, 117; Snp 193; sayāna (medium) DN I 90; II 292; MN I 57; Iti 117; Snp 1145; and semāna DN II 24; MN I 88; SN I 121; Jāt I 180; also sayamāna Thera 95. — Future sessati SN I 83; Snp 970; Dhp I 320. — preterit sesi Jāt V 70; settha Snp 970; sayi Jāt VI 197, asayittha Jāt I 335. — infinitive sayituṁ Peta Vatthu Commentary 157; gerund sayitvā Jāt II 77, — past participle sayita (q.v.). — causative II sayāpeti to make lie down, to bed on a couch etc. Jāt I 245; V 461; Mahāvaṁsa 31, 35; Peta Vatthu Commentary 104, — past participle sayāpita. — sukhaṁ seti to be at ease or happy SN I 212; Jāt V 242 (raṭṭhaṁ i.e. is prosperous); opposite dukkhaṁ s. to be miserable AN I 137.
:: Setu [Vedic setu, to si or sā (see sinoti); cf. Avesta haetu dam; Latin saeta; as sāda rope; etc.] a causeway, bridge Vinaya I 230 = DN II 89, Jāt I 199; Vism 412 (simile); Dhp I 83; Paramatthajotikā II 357; Peta Vatthu Commentary 102, 151, 215. uttāra° a bridge for crossing over MN I 134; SN IV 174; Miln 194; naḷa-° a bamboo bridge Thera 7.
-kāraka a bridge-maker, one who paves the way SN I 33; Kathāvatthu 345; -ghāta pulling down of the bridge (leading to something) Vinaya I 59; III 6; AN I 220, 261; II 145f.; Dhammasaṅgani 299; as 219; Sumaṅgalavilāsinī I 305; Cullaniddesa §462; Dhp IV 36.
:: Seṭṭha ￼ best, excellent DN I 18, 99; SN III 13; Snp 47, 181, 822, 907; Dhp 1, 26; Jāt I 443; Mahāniddesa 84 = Cullaniddesa §502 (with synonym); Jāt I 88; cf. seṭṭhatara Jāt V 148.
-kamma excellent, pious deeds Mahāvaṁsa 59, 9; -sammata considered the best Jāt III 111.
:: Seṭṭhi [from seṭṭha, Skt. śreṣṭhin] foreman of a guild, treasurer, banker, "City man", wealthy merchant Vinaya I 15f., 271f.; II 110f., 157; SN I 89; Jāt I 122; II 367 etc.; Rājagaha° the merchant of Rājagaha Vinaya II 154; Jāt IV 37; Bārāṇasi° the merchant of Benares Jāt I 242, 269; jana-pada-seṭṭhi a commercial man of the country Jāt IV 37; seṭṭhi gahapati Vinaya I 273; SN I 92; there were families of seṭṭhis Vinaya I 18; Jāt IV 62; — ṭṭhāna the position of a Seṭṭhi Jāt II 122, 231; hereditary Jāt 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 SN I 92.
:: Sevaka serving, following; a servant, dependent Jāt II 12, 125, 420; Paramatthajotikā II 453. See vipakkha°.
:: Sevanatā (—°) (feminine) [abstr, from sevati] = sevanā Sammohavinodanī 282f.
:: Sevanā (feminine) [from sevati] following, associating with Snp 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; AN I 124f.; Snp 57, 75; Puggalapaññatti 33; Iti 107; Jāt III 525; Paramatthajotikā II 169. 2. to practice, embrace, make use of Vinaya I 10 = SN V 421; DN III 157; SN I 12; MN III 45; Dhp 167, 293, 310; Snp 72, 391, 927; Mahāniddesa 383, 481; Jāt I 152, 361; preterit asevissaṁ Jāt IV 178, — past participle sevita: see ā°, vi°.
:: Sevā (feminine) [from sev] service, resorting to SN I 110; Therīgāthā Commentary 179.
:: Sevāla [cf. Epic Skt. śaivala and saivāla] the plant Blyxa octandra moss, AN III 187, 232, 235; Jāt II 150 = Dhp I 144; Jāt III 520; IV 71; V 462; Miln 35; Dhp III 199; Tikapaṭṭhāna 12 (in simile). (masculine and neuter) Jāt V 37; -mālaka (or -mālika) who makes garlands of Blyxa octandra AN V 263; SN IV 312. — Often combined with another waterplant, paṇaka (see under paṇṇaka), e.g. AN III 187; Vism 261 (simile); Sammohavinodanī 244 (the same); Paramatthajotikā I 61 (cf. Kalpasūtra page 46f.).
:: Seveti to cause to fall, to throw down Jāt 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 Snp 749; Iti 54. See vipakkha°.
:: Seyya (adjective) [Sanskrit śreyas, compound formn] better, excellent; nominative masculine seyyo SN III 48f.; Snp 918; Dhp 308; Dhammasaṅgani 1116; Jāt I 180; nominative feminine seyyasi Jāt V 393; nominative neuter seyyo often used as a noun, meaning good, happiness, well-being Vinaya I 33; DN I 184; II 330; Snp 427, 440; Dhp 76, 100; Jāt II 44; VI 4 (maraṇaṁ eva seyyo, with ablative of compound rajjato); Peta Vatthu II 943 (dhanaṁ); IV 16 (jīvitaṁ); nominative feminine seyyā Jāt V 94; nominative accusative neuter seyyaṁ Jāt II 402; III 237; ablative as adverb seyyaso "still better" Dhp 43; Jāt II 402; IV 241. Superlative seṭṭha.
:: Seyyaka (adjective) [from seyyā] lying MN I 433, see uttānaseyyaka and gabbhaseyyaka.
:: Seyyathā (adverb) [= taṁ yathā, with Māgadhī se° for ta°; cf. sayathā and taṁyathā] as just as s. pi Vinaya I 5; DN I 45; Iti 90, 113; Jāt I 339; seyyathīdaṁ as follows "i.e." or "viz." Vinaya I 10; DN I 89; II 91; SN V 421; Iti 99.
:: Seyyati [śṛ, Vedic śṛṇāti and śīryate] to crush Jāt I 174. See also sarati3 and vi°, — past participle siṇṇa: see vi°.
:: Seyyā (feminine) [Sanskrit śayyā; from śī] a bed, couch MN I 502; AN I 296; Vinaya II 167 (°aggena by the surplus in beds); Snp 29, 152, 535; Dhp 305, 309; Peta Vatthu II 311; IV 12; Jāt VI 197 (gilāna° sickbed). Four kinds AN II 244; Sammohavinodanī 345. seyyaṁ kappeti to lie down Vinaya IV 15, 18f. — Combined with āvasatha, e.g. At AN II 85, 203; III 385; IV 60; V 271f. — as —° used in adjective sense of "lying down, resting," viz. ussūra° sleeping beyond sunrise DN III 184 = Dhp II 227; divā° noon-day rest DN I 112, 167; sīha° like a lion DN II 134; AN IV 87; dukkha° sleeping uncomfortably Dhp IV 8.
:: Si (—°) [= svid, for which ordinarily °su] particle of interrogation; e.g. kaṁ-si Dhp I 91.
:: Sibala name of a tree Jāt VI 535.
:: Sibba (neuter) [from sīv] a suture of the skull; plural -āni Jāt VI 339; sibbinī (feminine) the same Vinaya I 274.
:: Sibbana (neuter) [from sīv] sewing Snp 304 = Jāt IV 395; Jāt I 220; VI 218. sibbanī (feminine) "seamstress" = greed, lust Dhammasaṅgani 1059; AN III 399; as 363; Snp 1040 (see lobha). —°magga suture Vism 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 Jāt IV 25; Vimāna Vatthu 251. Present also sibbeti Vinaya II 116; IV 61, 280; gerund sibbetvā Jāt I 316; gerundive sibbitabba Jāt I 9; preterit sibbi Jāt IV 25; and sibbesi Vinaya II 289; infinitive sibbetuṁ, Vinaya I 203, — past participle sibbita. — causative II sibbāpeti Jāt 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°); Jāt IV 20 (su°); Sammohavinodanī 252 (°rajjukā). cf. vi° and pari°.
:: Sibbitar [agent noun from sīv] one who sews MN III 126.
:: Siddha1 [a specific Pāḷi formation from sijjati (svid) in meaning "to cook," in analogy to siddha2] boiled, cooked Jāt II 435 (= pakka); V 201 (°bhojana); Miln 272; Paramatthajotikā II 27 (°bhatta = pakkodana of Snp 18).
:: Siddha2 [past participle of sijjhati] ended, accomplished Mahāvaṁsa 23, 45, 78; successful Miln 247. — (masculine) a kind of semi-divine beings possessed of supernatural faculties, a magician Miln 120, 267 [cf. Skt. 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 Miln 214.
:: Siddhatthaka [Sanskrit siddhārthaka] white mustard Therīgāthā Commentary 181 (Apadāna verse 24); Jāt III 225; VI 537; Dhp 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 Jāt I 401; appasiddhika unprofitable, fatal, etc. Jāt IV 4, 5 (sāgara); VI 34 (samudda).
:: Sigāla (śṛ°) [cf. Vedic sṛgāla; as loan-word in English = jackal] a jackal DN II 295; III 24f.; AN I 187; SN II 230, 271; IV 177f. (text siṅgāla); IV 199; Jāt I 502; III 532 (Pūtimaṁsa by name). — sigālī (feminine) a female jackal Jāt I 336; II 108; III 333 (called Māyāvī); Miln 365. — See also siṅgāla.
:: Sigālika (adjective) [from sigāla] belonging to a jackal Jāt II 108; III 113 (°aṁ nādaṁ, cf. segalikaṁ AN I 187, where the Copenhagen manuscript has sigālakaṁ corrected to segālakaṁ). — (neuter) a jackal's roar (sigālakaṁ nadati) DN III 25. cf. segālaka.
:: Siggu (neuter) [cf. Vedic śigru, name of a tribe; as a tree in Suśr] name of a tree (Hyperanthera moringa) Jāt III 161; V 406.
:: Sijjati [svid, Epic Skt. svidyate] to boil (intransitive), to sweat; present participle sijjamāna boiling Jāt I 503; causative sedeti (q.v.). Dhatupāṭha 162 gives "pāka" as meaning of sid, — past participle sinna (wet) and siddha1 (cooked).
:: Sijjhati [sidh; Epic Skt. 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. Skt. sikatā] sand, gravel; suvaṇṇa° gold dust AN I 253.
:: Sikāyasa-maya (adjective) [made of tempered steel (said of swords) Jāt 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); Jāt V 406; VI 539; Thera 1103 (mayūra); with tonsured hair (as ascetics) Jāt III 311. 2. a peacock Jāt V 406; Vimāna Vatthu 163.
:: Sikhara [cf. Skt. śikhara] the top, summit of a mountain Jāt VI 519; Miln 2; a peak Dhp III 364 (°thūpiyo or °thūpikāyo peaked domes); the point or edge of a sword MN I 243; SN IV 56; crest, tuft Jāt 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 Theri 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 MN I 104; crest, topknot Sumaṅgalavilāsinī I 89; Jāt V 406; of a flame Dhp 308; as 124; of fire (aggi°) Snp 703; Jāt V 213; (dhūma°) Jāt VI 206; of a ray of light Jāt I 88; in the corn trade, the pyramid of corn at the top of the measuring vessel Sumaṅgalavilāsinī I 79; — bandha top-knot DN I 7; vātasikhā (tikkhā a raging blast) Jāt III 484; susikha (adjective) with a beautiful crest Thera 211 (mora), 1136.
:: Sikhin (adjective) [from sikhā] crested, tufted Thera 22 (mora); Jāt II 363 (feminine °inī). Also name of (a) the fire Jāt I 215, 288; (b) the peacock Snp 221, 687.
:: Sikkā (feminine) [cf. Skt. śikyā] string, string of a balance Vinaya II 110; 131, Jāt 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 Jāt 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 Vism 274); usually combined with the locative, thus sikkhā-padesu s. to train oneself in the Sikkhāpadas DN I 63, 250; Vinaya I 84; Iti 96, 118; also with the dative, indicating the purpose; thus vinayāya s. to train oneself to give up Snp 974; the thing acquired by training is also put in the accusative; thus Nibbānaṁ s. to learn, to train oneself towards Nibbāna Snp 940, 1061; Miln 10; potential sikkheyyāsi Miln 10; sikkheyyāma DN II 245; sikkhema Snp 898; sikkhe Snp 974; sikkheyya Snp 930. Future sikkhissāmi Vinaya IV 141; sikkhissāmase Snp 814; present participle sikkhanto Snp 657; present participle medium sikkhamāna training oneself Vinaya IV 141; DN II 241; Iti 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; AN III 276; SN II 261; gerundive sikkhitabba Vinaya I 83; Jāt VI 296; MN I 123; DN II 138; Miln 10; and sikkha that ought to be learnt Miln 10; infinitive sikkhituṁ Vinaya I 84, 270; gerund sikkhitvā Miln 219. 2. to want to overcome, to try, tempt DN II 245, — past participle sikkhita. causative II sikkhāpeti to teach, to train Jāt I 162, 187, 257; Sumaṅgalavilāsinī I 261; Miln 32; Peta Vatthu Commentary 3, 4.
:: Sikkhā (feminine) [Vedic śikṣā] 1. study, training, discipline Vinaya III 23; DN I 181; AN I 238; SN 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; SN IV 190; sikkhā apaccakkhātā, ibid); tisso sikkhā SN III 83; Paṭisambhidāmagga I 46f.; Miln 133, 237; Mahāniddesa 39; explained as adhisīla-, adhicitta-, and adhipaññā-sikkhā AN I 234f.; Nettipakaraṇa 126; with the synonyms saṁvara, samādhi and paññā at Vism 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 AN II 243; Iti 40 -ānusantatavutti whose behaviour is thoroughly in accordance with the discipline Nettipakaraṇa 112; -kāma anxious for training Vinaya I 44; DN II 101; SN V 154, 163; AN I 24, 238; °-tā anxiety for training Jāt I 161; -samādāna taking the precepts upon oneself Vinaya I 146; Miln 162; AN 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. BHS śikṣāpada] set of precepts, code of training; instruction, precept, rule. 1. in general: DN I 63, 146, 250; MN I 33; AN I 63, 235f.; II 14, 250f.; III 113, 262; IV 152, 290f.; SN II 224; V 187; Vinaya I 102; II 95, 258; III 177; IV 141 (sahadhammika), 143 (khuddānukhuddakāni); Iti 96, 118; Sammohavinodanī 69 (bhesajja°); Dhp 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): SN II 167; Vibhaṅga 285 (explained in detail at Sammohavinodanī 381f.); Dhp 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 ; AN 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 AN I 230, 234; Miln 243.
:: Sikkhāpaka (adjective) [from sikkhāpeti] teaching Peta Vatthu Commentary 252; Miln 164.
:: Sikkhāpana (neuter) [from sikkhāpeti] teaching Miln 163.
:: Sikkhāpanaka teaching Jāt I 432.
:: Sikkhita [past participle of sikkhati] trained, taught Vinaya IV 343 (°sikkha, adjective, trained in ...; chasu dhammesu); Miln 40; Peta Vatthu Commentary 263 (°sippa).
:: Sikkhitar [agent noun from sikkhati] a master, adept; proficient, professional Jāt VI 449, 450.
:: Silā (feminine) [cf. Skt. śilā] a stone, rock Vinaya I 28; SN IV 312f.; Vinaya 445; Sumaṅgalavilāsinī I 154; Jāt V 68; Vism 230 (in comparison); Sammohavinodanī 64 (various kinds); a precious stone, quartz Vinaya II 238; Miln 267, 380; Vimāna Vatthu 8415 (= phalika° Vimāna Vatthu 339); pada-silā a flagstone Vinaya II 121, 154. cf. sela.
-uccaya a mountain AN III 346; Thera 692; Jāt I 29; VI 272, 278; Dāṭhāvaṁsa V 63; -guḷa a ball of stone, a round stone MN III 94; -t-thambha (sila°) stone pillar Mahāvaṁsa 15, 173; -paṭimā stone image Jāt IV 95; -paṭṭa a slab of stone, a stone bench Jāt I 59; VI 37 (maṅgala°); Paramatthajotikā II 80, 117; -pākāra stone wall Vinaya II 153; -maya made of stone Jāt VI 269, 270; Mahāvaṁsa 33, 22; 36, 104; -yūpa a stone column SN V 445; AN IV 404; Mahāvaṁsa 28, 2; -santhāra stone floor Vinaya II 120.
:: Silābhu (neuter) a whip snake Jāt VI 194 (= nīlapaṇṇavaṇṇasappa).
:: Silāghati [Epic Skt. 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 Jāt 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. Skt. śliṣṭa, past participle of śliṣ to clasp, to which śleṣman slime = Pāḷi silesuma and semha. Dhatupāṭha (443) explains silis by "āliṅgana"] adhering, connected AN I 103; Sumaṅgalavilāsinī I 91; Jāt 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 DN II 223, 255; MN I 192; SN II 226 (lābha-sakkāra°); AN II 26, 143; Snp 438; Vinaya I 183; Jāt IV 223 (= kitti-vaṇṇa); Miln 325; Paramatthajotikā II 86 (°bhaṇana, i.e. recitation); pāpasiloka having a bad reputation Vinaya IV 239; asiloka blame AN IV 364 (°bhaya); Jāt VI 491. 2. a verse Miln 71; Jāt V 387.
:: Silokavant (adjective) [siloka + vant] famous MN I 200.
:: Silutta a rat snake Jāt VI 194 (= gharasappa).
:: Simbali (feminine) [cf. Vedic śimbala flower, cf. Pischel, Prākrit Grammar §109] the silk-cotton tree Bombax heptaphyllum Jāt I 203; III 397; Vism 206; Dhp I 279. -vana a forest of simbali trees Jāt I 202; II 162 (s. °-pālibhaddaka-vana); IV 277. sattisimbalivana the sword forest, in Hell Jāt V 453.
:: Siṁsaka (neuter) [Sanskrit śīrṣaka°] name of a water plant Jāt VI 536 (commentary not correct).
:: Siṁsapā (feminine) [cf. Vedic śiṁśapā] the tree Dalbergia sisu (a strong and large tree) SN V 437; Siṁsapā-groves (s.-vanā) are mentioned near Aḷavi AN I 136; near Setavyā DN II 316f.; Dhp I 71; Vimāna Vatthu 297; and near Kosambi SN 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 Jāt V 304 is to be read hiṁsati (for hesati, q.v.).
:: Sināna (neuter) [from snā] bathing MN I 39; SN I 38, 43; IV 118; Cullaniddesa §39; Vism 17; Sammohavinodanī 337.
:: Sinānī (feminine) bath-powder (?) MN II 46, 151, 182.
:: Sināta [past participle of sināti] bathed, bathing MN I 39; SN I 169 = 183; Jāt 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 MN I 39; infinitive sināyituṁ MN I 39; preterit sināyi Apadāna 204, — past participle sināta.
:: Sindhava [Sanskrit saindhava] belonging to the Sindh, a sindh horse Jāt I 175; II 96; III 278; V 259; Dhp IV 4 (= Sindhava-raṭṭhe jatā assā); (neuter) rock salt Vinaya I 202; Sindhavaraṭṭha the Sindh country Therīgāthā Commentary 270; Jāt V 260.
:: Sindhavāra see sinduvāra.
:: Sindī (feminine) [etymology?] name of a tree Vism 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 Jāt VI 269; sindhuvāritā (i.e. sinduvārikā?) Jāt VI 550 = 553; sinduvārita Jāt 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 SN I 134; AN I 223f.; Jāt I 108; Dhammasaṅgani 652 (= sinehana as 335); Vism 262 (thīna° = meda; vilīna° = vasā). 2. fat Jāt II 44 (bahu°); Sammohavinodanī 67. 3. Affection, love, desire, lust Jāt I 190; II 27; Peta Vatthu Commentary 82. B. sneha: 1. (oily liquid) DN I 74; Peta Vatthu III 52 (aṅguṭṭha°, something like milk; explained as khīra Peta Vatthu Commentary 198). 2. (affection) AN II 10; SN IV 188 (kāma°); Snp 36, 209, 943 (= chanda, pema, rāga, Mahāniddesa 426); Jāt IV 11.
-anvaya following an affection Snp 36; -gata anything moist or oily AN III 394f.; as 335; -ja sprung from affection Snp 272; SN I 207; -bindu a drop of oil Vism 263; -virecana an oily purgative Jāt III 48.
:: Sinehaka a friend Mahāvaṁsa 36, 44.
:: Sinehana (neuter) oiling, softening Miln 229; as 335. cf. senehika.
:: Sinehaniya (adjective) [gerundive formation from sinehana] softening, oily; °āni bhesajjāni softening medicines Miln 172 (opposite lekhaniyāni).
:: Sinehita [past participle of sineheti] lustful, covetous Dhp 341; Dhp IV 49.
:: Singhāṇikā (feminine) [Sanskrit siṅghāṇaka] mucus of the nose, snot DN II 293; MN I 187; Snp 196-198 = Jāt I 148 (all mss of both books -n- instead of -ṇ-); Miln 154, 382; Peta Vatthu II 23; Vism 264 and 362 (in detail); Dhp I 50; Sammohavinodanī 68, 247.
:: Siniddha [past participle of siniyhati; cf. Epic Skt. snigdha] 1. wet, moist Vism 171. 2. oily, greasy, fatty Jāt I 463, 481; Paramatthajotikā II 100 (°āhāra fattening food). 3. smooth, glossy Jāt I 89; IV 350 (of leaves); Miln 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 Jāt I 10; Miln 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 Vism 317 = as 192 (in definition of mettā). Causative sineheti (sneheti, snehayati) to lubricate, make oily or tender (through purgatives etc.) Vinaya I 279 (kāyaṁ); Miln 172; Sumaṅgalavilāsinī I 217 (temeti + s.); to make pliable, to soften Miln 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 Jāt 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 Jāt I 57, 149, 194; IV 173 (of a cow); Vism 106; Vimāna VatthuhA 476.
-dhanu horn-bow Dhp I 216; -dhamaka blowing a horn Miln 31.
:: Siṅga2 the young of an animal, calf Jāt V 92; cf. Deśīnāmamālā VIII 31.
:: Siṅgāla variant reading instead of sigāla SN II 231 etc.; Vism 196; Peta Vatthu III 52.
:: Siṅgāra [cf. Skt. śṛṅgāra] erotic sentiment; siṅgāratā (feminine) fondness of decorations Jāt I 184; an elegant dress, finery Miln 2; (adjective) elegant, graceful (thus read) Jāt II 99; siṅgāra-bhāva being elegant or graceful (said of a horse) Jāt II 98.
:: Siṅghati [siṅgh, given as "ghāyana" at Dhatupāṭha 34] to sniff, to get scent of SN I 204 = Jāt III 308; Sumaṅgalavilāsinī I 38. cf. upa°.
:: Siṅghāṭaka [cf. Skt. śṛṅgāṭaka; from śṛṅga] (masculine and neuter) 1. a square, a place where four roads meet Vinaya I 237, 287, 344; IV 271; DN I 83; AN II 241; IV 187, 376; SN I 212; II 128; IV 194; Miln 62, 330, 365; Dhp I 317. aya-s° perhaps an iron ring (in the shape of a square or triangle) MN I 393; Jāt V 45. 2. a water plant (Trapa bispinosa°) Jāt VI 530, 563.
:: Siṅgika (adjective) [from siṅga1] having horns Jāt VI 354 (āvelita-° having twisted horns).
:: Siṅgila a kind of horned bird Jāt III 73; Dhp III 22 (varia lectio siṅgala).
:: Siṅgin (adjective) [Vedic śṛṅgin] having a horn Vinaya II 300; Jāt IV 173 (= cow); clever, sharp-witted, false Thera 959; AN II 26; Iti 112; cf. JPTS 1885, 53.
:: Siṅgivera (neuter) [Sanskrit śṛṅga + Tamil vera "root," as English loan word = ginger] ginger Vinaya I 201; IV 35; Jāt I 244; III 225 (alla-°); Miln 63; Mahāvaṁsa 28, 21; as 320; Sumaṅgalavilāsinī I 81.
:: Siṅgī and Siṅgi (feminine) [cf. Skt. śṛṅgī] 1. gold Vinaya I 38; SN II 234; Jāt I 84. 2. "ginger" in sense of "dainties, sweets" Jāt 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 DN II 133; -suvaṇṇa gold Vimāna Vatthu 167.
:: Siṅgu (feminine) (?) a kind of fish Jāt V 406; plural siṅgū Jāt 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," as sēon; Old High German sīhạn, German ver-siegen; Greek ἱκμάς wet; Gothic saiws = English sea. — Dhatupāṭha 377: kkharaṇe] 1. to sprinkle Jāt III 144; V 26; Mahāvaṁsa 37, 203; Paramatthajotikā II 66. 2. to bale out a ship Snp 771; Dhp 369. infinitive siñcituṁ Jāt VI 583; passive siccati Thera 50 (all mss siñcati); imperative siñca Dhp 369; present participle medium siñcamāna Mahāvaṁsa 37, 203; gerund sitvā Snp 771 = Nettipakaraṇa 6; past participle sitta. — causative seceti to cause to sprinkle Mahāvaṁsa 34, 45; causative II siñcāpeti Jāt II 20, 104. cf. pari°.
:: Sipāṭikā (feminine) [cf. Skt. sṛpāṭikā, beak, Sanskrit-Wörterbuch.] 1. pericarp MN 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 SN 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. Skt. śilpa] art, branch of knowledge, craft Snp 261; AN III 225; IV 281f., 322; DN III 156, 189; Jāt I 239, 478; Miln 315; excludes the Vedas Miln 10; sabbasippāni Jāt I 356, 463; II 53; eight various kinds enumerated MN I 85; twelve crafts Udāna 31, cf. dvādasavidha s. Jāt I 58; eighteen sippas mentioned Jāt II 243; some sippas are hīna, others ukkaṭṭha Vinaya IV 6f.; Sammohavinodanī 410. — asippa untaught, unqualified Jāt IV 177; VI 228 = asippin Miln 250. — sippaṁ uggaṇhāti to learn a craft Vimāna Vatthu 138.
-āyatana object or branch of study, art DN I 51; Miln 78; Sammohavinodanī 490 (pāpaka); -uggahaṇa taking up, i.e. learning, a craft Jāt IV 7; Peta Vatthu Commentary 3; -ṭṭhāna a craft MN I 85; cf. BHS śilpasthāna Divyāvadāna 58, 100, 212; -phala result of one's craft DN I 51; -mada conceit regarding one's accomplishment Sammohavinodanī 468.
:: Sippaka = sippa Jāt I 420.
:: Sippavant [from sippa] one who masters a craft Jāt VI 296.
:: Sippika [from sippa] an artisan Snp 613, 651; Miln 78; Vism 336. Also sippiya Jāt VI 396, 397.
:: Sippikā1 (feminine) [from sippī] a pearl oyster Jāt I 426; II 100 (sippika-sambukaṁ); Vism 362 (in compound) = Sammohavinodanī 68.
:: Sippikā2 at Thera 49 is difficult to understand. It must mean a kind of bird (°abhiruta), and may be (so Kern) a misread pippikā (cf. Skt. pippaka and pippīka). See also Psalms of the Brethren page 533.
:: Sippī [cf. Prākrit sippī] (feminine) a pearl oyster Jāt II 100; sippipuṭa oyster shell Jāt V 197, 206. sippi-sambuka oyster and shells DN I 84; MN I 279; AN 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 Theri 255, accusative siraṁ AN I 141; siro Snp 768; sirasaṁ Jāt V 434; instrumental sirasā Vinaya I 4; DN I 126; Snp 1027; locative sirasmiṁ MN I 32; sire Sumaṅgalavilāsinī I 97; in compounds siro- AN I 138. — sirasā paṭiggaṇhāti to accept with reverence Jāt I 65; pādesu sirasā nipatati to bow one's head to another's feet, to salute respectfully Vinaya I 4, 34; Snp pages 15, 101. siraṁ muñcati to loosen the hair Jāt V 434; cf. I 47; mutta° with loose hair Paramatthajotikā I 120 = Vism 415; adho-siraṁ with bowed head, head down AN I 141; IV 133; Jāt VI 298; cf. avaṁ°; dvedhā° with broken head Jāt V 206; muṇḍa° a shaven head Dhp II 125.
:: Sirā [Sanskrit sirā] (feminine) a blood-vessel, vein Mahāvaṁsa 37, 136; nerve, tendon, gut Jāt V 344, 364; — jāla the network of veins Jāt V 69; Peta Vatthu Commentary 68.
:: Sirimant (adjective) [siri + mant] glorious DN II 240.
:: Siriṁsapa [Sanskrit sarīsṛpa] a (long) creeping animal, serpent, a reptile Vinaya I 3; II 110; DN II 57; MN I 10; SN I 154; AN II 73, 117, 143; V 15; Snp 52, 964; Jāt I 93; Peta Vatthu III 52; Mahāniddesa 484; Sammohavinodanī 6. -tta (neuter) the state of being a creeping thing DN II 57.
:: Sirī (siri) (feminine) [Vedic śrī] 1. splendour, beauty Snp 686 (instrumental siriyā); Jāt VI 318 (siriṁ dhāreti). 2. luck, glory, majesty, prosperity SN I 44 (nominative siri); Jāt II 410 (siriṁ), 466; Sumaṅgalavilāsinī I 148; Vimāna Vatthu 323 (instrumental Buddha-siriyā). rajjasirī-dāyikā devatā the goddess which gives prosperity to the kingdom Dhp II 17; sirī + lakkhī splendour and luck Jāt III 443. 3. the goddess of luck DN I 11 (see Rhys Davids Buddhist India 216-222); Sumaṅgalavilāsinī I 97; Jāt V 112; Miln 191 (°devatā). 4. the royal bed-chamber (= sirigabbha) Jāt VI 383. — assirī unfortunate Nettipakaraṇa 62 = Udāna 79 (reads sassariva). sassirīka (q.v.) resplendent Paramatthajotikā II 91; sassirika Jāt V 177 (puṇṇa-canda°); opposite nissirīka (a) without splendour Jāt VI 225, 456; (b) unlucky Vimāna Vatthu 212 (for alakkhika). — The composition form is siri-.
-gabbha bedroom Jāt I 228, 266; III 125; V 214; -cora-brāhmaṇa "a brahmin who stole good luck" Jāt II 409 (cf. sirilakkhaṇa-°); -devatā goddess(es) of luck Miln 191 (+ kalidevatā); -dhara glorious Mahāvaṁsa 5, 13; -nigguṇḍi a kind of tree Jāt VI 535; -vilāsa pomp and splendour Jāt IV 232; -vivāda a bedchamber quarrel Jāt III 20 (sayanakalaho ti pi vadanti yeva, commentary); -sayana a state couch, royal bed Jāt I 398; III 264; VI 10; Dhp II 86; Peta Vatthu Commentary 280.
:: Sirīsa (neuter) [cf. Classical Skt. śirṣa] the tree Acacia sirissa DN II 4; SN IV 193; Vimāna Vatthu 8432; Vimāna Vatthu 331, 344; — puppha a kind of gem Miln 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 = Jāt I 93.
:: Sissa [cf. Skt. śiṣya, gerund of śiṣ or śās to instruct: see sāsati etc.] a pupil; Snp 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) DN II 344 (preterit sesesi); Jāt I 399; V 107; Dhp I 398 (asesetvā without a remainder), — past participle siṭṭha: see visiṭṭha.
:: Sita1 (adjective) [past participle of śā; Skt. śita] sharp Dāṭhāvaṁsa I 32.
:: Sita2 [past participle of sayati2] 1. (literal) stuck in or to: hadaya° salla Snp 938; Mahāniddesa 412. 2. (figurative) reclining, resting, depending on, attached, clinging to DN I 45, 76; II 255; MN I 364; cf. 100; Jāt V 453; Snp 229, 333, 791, 944, 1044. See also asita2.
:: Sita3 [past participle of sinoti] bound; sātu-° Dhp 341 (bound to pleasure); taṇhā-° Miln 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; SN I 24; II 254; MN II 45; Thera 630; Apadāna 21 (pātukari), 22 (°kamma) Dhp II 64 (°ṁ pātvakāsi); III 479; Vimāna Vatthu 68. -°kāra smiling Jāt I 351 (as °ākāra).
:: Sithila (adjective) [Vedic śithira, later śithila] loose, lax, bending, yielding SN I 49, 77 = Dhp 346 = Jāt II 140; Jāt I 179; II 249; Miln 144; Dhp IV 52, 56; Peta Vatthu Commentary 13. In compounds with bhū as sithilī°, e.g. °bhāva lax state Vism 502 = Sammohavinodanī 100; °bhūta hanging loose Peta Vatthu Commentary 47 (so read for sithila°). -°hanu a kind of bird MN I 429. — cf. saṭhila.
:: Sitta [past participle of siñcati] sprinkled Dhp 369; Jāt III 144; Vism 109
:: Sittha (neuter) [cf. Skt. siktha] a lump of boiled rice Vinaya II 165, 214; Jāt 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. Skt. sikthaka] beeswax Vinaya II 116 (madhu°).
:: Siṭṭha *Siṭṭha [past participle of śiṣ; Skt. śiṣṭha] see vi°.
:: Siva (adjective/noun) [Vedic śiva] 1. Auspicious, happy, fortunate, blest SN I 181; Jāt I 5; II 126; Miln 248; Peta Vatthu IV 33; Vimāna Vatthu 187. 2. a worshipper of the god Siva Miln 191; the same as Sivi Jāt III 468. 3. neuter happiness, bliss Snp 115, 478; SN IV 370.
-vijjā knowledge of auspicious charms DN 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; Jāt IV 401; Sumaṅgalavilāsinī I 133. The two latter passages read sīveyyaka.
:: Sivikā (feminine) [Epic Skt. 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-° Jāt V 136, 262 (a throne palanquin?). suvaṇṇa° a golden litter Jāt I 52, 89; Dhp I 89; Vism 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 SN I 53; Snp 939 (= śaṁsīdati osīdati Cullaniddesa §420); Iti 71; Mahāvaṁsa 35, 35; 3rd plural sīdare Jāt II 393; potential sīde Iti 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 Skt. śīghra] quick, rapid, swift MN I 120; AN I 45; Dhp 29; Puggalapaññatti 42; — gāmin walking quickly Snp 381; sīghasota swiftly running DN II 132; AN II 199; Snp 319; -vāhana swift (as horses) Jāt VI 22; cf. adverb sīghataraṁ Miln 82; sīghaṁ (adverb) quickly Miln 147; Vimāna Vatthu 6; Sammohavinodanī 256; usually reduplicated sīgha-sīghaṁ very quickly Jāt I 103; Peta Vatthu Commentary 4.
:: Sīha [Vedic siṁha] 1. a lion DN II 255; SN I 16; AN II 33, 245; III 121; Snp 72; Jāt I 165; Miln 400; Cullaniddesa §679 (= miga rājā); Sammohavinodanī 256, 398 (with popular etymology "sahanato ca hananato ca sīho ti vuccati"); Jāt V 425 (women like the lion); Paramatthajotikā I 140; often used as an epithet of the Buddha AN II 24; III 122; SN I 28; Iti 123; feminine sīhī lioness Jāt II 27; III 149, and sīhinī Miln 67.
-āsana a throne Mahāvaṁsa 5, 62; 25, 98; -kuṇḍala "lion's earring," a very precious earring Jāt V 348; Paramatthajotikā II 138; also as °mukha-kuṇḍala at Jāt V 438; -camma lion's hide AN 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" AN II 33; MN I 71; DN I 161, 175; SN II 27, 55; Jāt 119; Miln 22; Dhp 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 AN I 23; -pañjara a window Jāt I 304; II 31; Dhp 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 Jāt II 244; -potaka a young lion Jāt 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 Miln 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 DN II 134; AN I 114; II 40, 244; Jāt I 119, 330; Sammohavinodanī 345; Dhp I 357; -ssara having a voice like a lion Jāt V 284, 296 etc. (said of a prince); -hanu having a jaw like a lion, of a Buddha DN III 144, 175; Buddhavaṁsa XIII 1 = Jāt 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 Vism 255; Sammohavinodanī 238; -°dīpa Ceylon Jāt 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. Skt. 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 Snp 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 AN III 124; pāpa° wicked Snp 246; bhaṇana° wont to speak Dhp IV 93; vāda° quarrelsome Snp 381f. — dussīla (of) bad character DN III 235; Dhammasaṅgani 1327; Puggalapaññatti 20, 53; Peta Vatthu II 82 (noun); II 969 (adjective); Dhp II 252; IV 3; Saddhammopāyana 338; Miln 257; opposite susīla SN 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. AN 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 Jāt 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 AN III 203f., 208f. Without a special title they are mentioned in connection with the "saraṇaṁ gata" formula e.g. At AN IV 266. Similarly the ten sīlas (as above a) are only called Dhammā at AN II 253f.; V 260; nor are they designated as sīla at AN 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) SN IV 342 and Cullaniddesa sub voce sīla; on the five (also as under b) SN 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. Miln 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 AN IV 248f., with a poetical setting of the eight at AN IV 254 = Snp 400, 401 (d) Three special tracts on morality are found in the canon. The Cullasīla (DN 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° (DN I 5f.) and then the Mahāsīla DN 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: DN I 206f.; at AN V 205, 206 sīla-kkhandha refers to the Culla-sīla only. The three (s., samādhi and paññā) are often mentioned together, e.g. DN II 81, 84; Iti 51; Sumaṅgalavilāsinī I 57. — The characteristic of akalyāṇa-mitta is endowment with saddhā, sīla, cāga, paññā AN IV 282. These four are counted as constituents of future bliss AN IV 282, and form the four sampadās the same 322. In another connection at MN III 99; Vism 19. They are, with suta (following after sīla) characteristic of the merit of the devatās AN I 210f. (under devatānussati). — At Miln 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 Miln 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" Miln 243; Vism fifteen and as 168 (here as pātimokkha-saṁvara, indriya-saṁvara, ājīva-pārisuddhi, paccaya-sannissita. The same with reference to ca tubbidha sīla at Jāt 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 Vism 49. — a fourfold sīla (referring to the sikkhāpada) is given at Vism 15 as bhikkhu°, bhikkhunī°, anupasampanna° gahaṭṭha°. — On sīla and adhisīla see e.g. AN I 229f.; Sammohavinodanī 413f. — The division of sīla at Jāt 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.; Vism 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 Jāt I 187; II 3; -kathā exposition of the duties of morality Vinaya I 15; AN I 125; Jāt 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; AN I 124, 291; II 20; SN I 99f.; Iti 51, 107; Nettipakaraṇa 90f., 128; Miln 243; Dhp III 417; -gandha the fragrance of good works Dhp 55; Vism 58; -caraṇa moral life Jāt IV 328, 332; -tittha having good behaviour as its banks SN I 169, 183 (translation of Mrs. Rhys Davids "with virtue's strand for bathing"); -bbata [= vata2] good works and ceremonial observances Dhp 271; AN I 225; SN IV 118; Udāna 71; Snp 231, etc.; sīla vata the same Snp 212, 782, 790, 797, 803, 899; Iti 79f.; °-parāmāsa the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice Vinaya I 184; MN I 433; Dhammasaṅgani 1005; AN 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 DN II 58; Dhammasaṅgani 1005, 1216; Vism 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 Thera 12; Snp 212, 782 (explained in detail at Mahāniddesa 66), 790, 797, 803; Iti 79; Jāt VI 491 (ariya°); -bheda a breach of morality Jāt I 296; -mattaka a matter of mere morality DN I 3; Sumaṅgalavilāsinī I 55; -maya consisting in morality Iti 51; Vimāna Vatthu 10 (see maya 6); -vatta morality, virtue SN I 143; cf. Jāt III 360; -vipatti moral transgression Vinaya I 171f.; DN II 85; AN I 95; 268f.; III 252; Puggalapaññatti 21; Vism 54, 57; -vipanna trespassing DN II 85; Puggalapaññatti 21; Vinaya I 227; -vīmaṁsaka testing one's reputation Jāt I 369; II 429; III 100, 193; -saṁvara self-restraint in conduct DN I 69; Dhammasaṅgani 1342; Sumaṅgalavilāsinī I 182; -saṁvuta living under moral self-restraint Dhp 281; -sampatti accomplishment or attainment by moral living Vism 57; -sampadā practice of morality Vinaya I 227; DN II 86; MN I 194, 201f.; AN I 95, 269f., II 66; Puggalapaññatti 25, 54; -sampanna practising morality, virtuous Vinaya I 228; DN I 63; II 86; MN I 354; Theri 196; Therīgāthā Commentary 168; Sumaṅgalavilāsinī I 182.
:: Sīlatā (feminine) (—°) [abstract from sīla] character(istic), nature, capacity Dhp III 272.
:: Sīlavant (adjective) [sīla + vant] virtuous, observing the moral precepts DN III 77, 259f., 285; AN I 150; II 58, 76; III 206f., 262f.; IV 290f., 314f.; V 10f., 71f.; Vism 58; Sumaṅgalavilāsinī I 286; Tikapaṭṭhāna 279. — nominative singular sīlavā DN I 114; SN I 166; Iti 63; Puggalapaññatti 26, 53; Jāt I 187; accusative -vantaṁ Vinaya III 133; Snp 624; instrumental -vatā SN III 167; genitive -vato SN IV 303; nominative plural -vanto Puggalapaññatti 13; Dhammasaṅgani 1328; Nettipakaraṇa 191; accusative plural -vante Jāt I 187; instrumental -vantehi DN II 80; genitive plural -vantānaṁ MN I 334; genitive plural -vataṁ Dhp 56; Jāt I 144;f. -vatī DN II 12; Theri 449. compound -vantatara Jāt II 3.
:: Sīlika (adjective) (—°) [from sīla] = sīlin Jāt VI 64.
:: Sīlin (adjective) [from sīla] having a disposition or character; ariyasīlin having the virtue of an arya DN I 115; Sumaṅgalavilāsinī I 286; niddāsīlin drowsy, Snp 96; vuddhasīlin increased in virtue DN I 114; sabhāsīlin fond of society Snp 96.
:: Sīliya (neuter) [abstract from sīla, Skt. śīlya for śailya] conduct, behaviour, character; said of bad behaviour, e.g. Jāt III 74 = IV 71; emphasized as dussīlya, e.g. SN V 384; AN I 105; V 145f.; opposite sādhu-sīliya Jāt II 137 (= sundara-sīla-bhāva commentary).
:: Sīmantinī (feminine) a woman Jāt IV 310; VI 142.
:: Sīmā (feminine) [cf. Skt. sīmā] boundary, limit, parish Vinaya I 106f., 309, 340; Mahāniddesa 99 (four); Dhp IV 115 (mālaka°); antosīmaṁ within the boundary Vinaya I 132, 167; ekasīmāya within one boundary, in the same parish Jāt I 425; nissīmaṁ outside the boundary Vinaya I 122, 132; bahisīmagata gone outside the boundary Vinaya I 255. bhinnasīma transgressing the bounds (of decency) Miln 122. — In compounds sīma° and sīmā°.
-anta a boundary Mahāvaṁsa 25, 87; sin Snp 484; Jāt IV 311; -antarikā the interval between the boundaries Jāt I 265; Vism 74; -ātiga transgressing the limits of sin, conquering sin Snp 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 Vism 193, 307, 315. [BD]: bahisīmagata "Beyond the pale."
:: Sīna1 [past participle of śṛ to crush; Skt. śīrṇa] fallen off, destroyed Miln 117 (°patta leafless); Jāt II 163 (°patta, so read for sīta°). See also saṁsīna.
:: Sīna2 [past participle of sīyati; Skt. śīna] congealed; cold, frosty MN 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. Skt. sīsa] lead DN II 351; SN V 92; Miln 331; Sammohavinodanī 63 (= kāḷa-tipu); a leaden coin Jāt I 7; -kāra a worker in lead Miln 331; — maya leaden Vinaya I 190.
:: Sīsa2 (neuter) [Vedic śīṛsa: see under sira] 1. the head (of the body) Vinaya I 8; AN I 207; Snp 199, 208, page 80; Jāt I 74; II 103; sīsaṁ nahāta, one who has performed an ablution of the head DN II 172; Peta Vatthu Commentary 82; āditta-sīsa, one whose turban has caught fire SN I 108; III 143; V 440; AN II 93; sīsato towards the head Mahāvaṁsa 25, 93; adho-sīsa, head first Jāt I 233. 2. highest part, top, front: bhūmi° hill, place of vantage Dīpavaṁsa xv 26; Jāt II 406; caṅkamana° head of the cloister Vism 121; saṅgāma° front of the battle Puggalapaññatti 69; Jāt I 387; megha° head of the cloud Jāt I 103. In this sense also opposed to pāda (foot), e.g. sopāṇa° head (and foot) of the stairs Dhp I 115. Contrasted with sama (plain) Paṭisambhidāmagga I 101f. 3. chief point Paṭisambhidāmagga I 102. 4. panicle, ear (of rice or crops) AN IV 169; Sumaṅgalavilāsinī I 118. 5. head, heading (as subdivision of a subject), as "chanda-sīsa citta-sīsa" grouped under chanda and citta Vism 376. Usually instrumental °sīsena "under the heading (or category) of," e.g. citta° Vism 3; paribhoga° Jāt II 24; saññā° as 200; kammaṭṭhāna° Dhp III 159.
-ānulokin looking a head, looking attentively after something MN I 147; -ābādha disease of the head Vinaya I 270f.; Jāt VI 331; -ābhitāpa heat in the head, headache Vinaya I 204; -kaṭāha a skull DN II 297 = MN I 58; Vism 260 = Paramatthajotikā I 60; Paramatthajotikā I 49; -kalanda Miln 292. [Signification unknown; cf. kalanda a squirrel and kalandaka Jāt 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 AN II 241; -ccheda decapitation, death Jāt I 167; Miln 358; -ppacālakaṁ swaying the head about Vinaya IV 188; -paramparāya with heads close together Dhp I 49; -virecana purging to relieve the head DN I 12; Sumaṅgalavilāsinī I 98; -veṭha head wrap SN IV 56; -veṭhana headcloth, turban MN II 193; sīsaveṭha the same MN I 244 = SN IV 56; -vedanā headache MN I 243; II 193. [BD]: -kalanda pillow; -ppacālakaṁ lolling
:: Sīsaka (neuter) [= sīsa] head, as adjective — heading, with the head towards; uttarasīsaka head northwards DN II 137; pācīna° (of Māyā's couch: eastward) Jāt I 50. heṭṭhāsīsaka head downwards Jāt III 13; dhammasīsaka worshipping righteousness beyond everything Miln 47, 117.
:: Sīta1 ￼ (adjective) [Vedic śīta] cold, cool DN I 74, 148; II 129; AN II 117, 143; Snp 467, 1014; Vinaya I 31, 288. (neuter) cold Vinaya I 3; Jāt I 165; Mahāvaṁsa 1, 28; Snp 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 SN II 83; III 126; IV 213; V 319; Snp 1073 (sīti-siyā, potential of bhavati); Iti 38; -bhūta, tranquillized Vinaya I 8; II 156; SN I 141, 178; Snp 542, 642; AN I 138; V 65; DN III 233; Vimāna Vatthu 5324; Peta Vatthu I 87; IV 132. sīti-bhāva coolness, dispassionateness, calm AN III 435; Theri 360; Paṭisambhidāmagga II 43; Vism 248; Sammohavinodanī 230; Peta Vatthu Commentary 230; Therīgāthā Commentary 244. At Jāt II 163 and V 70 read sīna ("fallen") for sīta.
-āluka susceptible of cold Vinaya I 288 (synonym sītabhīruka); -uṇha cold and heat Jāt I 10; -odaka with cool water (pokkharaṇī) MN I 76; Peta Vatthu II 104; sītodika (°iya) the same Jāt IV 438; -bhīruka being a chilly fellow Vinaya I 288 16 (cf. sītāluka).
:: Sīta2 ￼ (neuter) sail Jāt IV 21. So also in BHS: Jātakamala 94.
:: Sītaka = sīta SN IV 289 (vāta).
:: Sītala (adjective) [cf. Vedic śītala] cold, cool Jāt II 128; Sumaṅgalavilāsinī I 1; Miln 246; tranquil Jāt I 3; (neuter) coolness Miln 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) AN 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 Snp 1073 (on which see explanation at Cullaniddesa §678).
:: Sīvana and Sīveti: see vi°.
:: Sīvathikā (feminine) [etymology doubtful; perhaps = Skt. śivālaya; Kern derives it as śīvan "lying" + atthi "bone," problematic] a cemetery, place where dead bodies are thrown to rot away Vinaya III 36; DN II 295f.; AN III 268, 323; Jāt I 146; Peta Vatthu III 52 (= susāna Peta Vatthu Commentary 198); Vism 181, 240; Peta Vatthu Commentary 195.
:: Sīyati [for Skt. 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 Dhp 60; feminine sā Dhp 314; accusitive taṁ Dhp 60; Instrumental and ablative tāya; dative and genetive tāya, tassā ￼ tassāya tissā tissāya; locative tāyaṁ, tassaṁ, tissaṁ; neuter nominitive and accusative, taṁ.
:: Sobbha [cf. Skt. śvabhra] a hole, (deep) pit DN II 127; MN I 11; AN I 243; II 140; III 389 (see papāta); V 114f.; Jāt VI 166; Thera 229; Paramatthajotikā II 355, 479; a water-pool SN II 32; Snp 720; Vism 186; as adjective at SN III 109 (+ papāta), i.e. "deep"; kussobbha a small collection of water SN II 32, 118; Snp 720; mahāsobbha the ocean SN II 32, 118.
:: Sobhagga (neuter) [abstract from subhaga] prosperity, beauty Theri 72; Jāt I 51, 475; II 158; IV 133. As sobhagyatā at Sumaṅgalavilāsinī I 161.
:: Sobhanagaraka (neuter) a kind of game, fairy scenes DN I 6, 13; Sumaṅgalavilāsinī I 84.
:: Sobhaṇa1 (neuter) [from śubh] 1. a kind of edging on a girdle Vinaya II 136. 2. beauty, ornament Miln 356.
:: Sobhaṇa2 (adjective) [from śubh] 1. Adorning, shining, embellishing AN II 8, 225; very often spelled sobhana Jāt I 257; Therīgāthā Commentary 244; nagara-sobhaṇā (or °iṇī) a courtesan Jāt II 367; III 435, 475; Miln 350; Peta Vatthu Commentary 4. 2. good Miln 46 (text °na); Compendium 96; 101; 106.
:: Sobhañjana the tree Hyperanthica moringa Jāt V 405; sobhañjanaka the same Jāt III 161 (= siggurukkha, commentary); VI 535.
:: Sobhati [śubh, Vedic śobhate] 1. to shine, to be splendid, look beautiful Jāt I 89; II 93; sobhetha let your light shine (with following yaṁ "in that ... .") Vinaya I 187, 349 = II 162 = Jāt III 487 = SN I 217; present participle °māna Vism 58. Preterit sobhi Jāt I 143; causative sobheti to make resplendent, adorn, grace AN II 7; Snp 421; Jāt I 43; Miln 1; Vism 79 (present participle sobhayanto); to make clear DN II 105.
:: Sobhā (feminine) [from śubh; Skt. śobhā] splendour, radiance, beauty Mahāvaṁsa 33, 30; Jāt IV 333; Therīgāthā Commentary 226; Miln 356.
:: Sobhiya [cf. Skt. śaubhika; BHS śobhika Mahāvastu III 113] a sort of magician or trickster, clown Jāt 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 DN II 306; SN I 108 = Snp 34; Cullaniddesa §694.
:: Socati [Vedic śocati, śuc, said of the gleaming of a fire] 1. to mourn, grieve Snp 34; Dhp 15; Jāt I 168; Peta Vatthu I 87 (+ rodati); I 1015; I 122; Miln 11; pres 3rd plural socare Snp 445; Dhp 225; present participle socamāna Jāt II 75; present participle asocaṁ not grieving SN I 116; mā soci do not sorrow DN II 144; Jāt VI 190; plural mā socayittha do not grieve DN II 158; causative socayati to cause to grieve DN I 52; SN I 116; Thera 743 (gerund °ayitvā); Miln 226; soceti Jāt II 8, — past participle socita. — causative II socāpayati the same SN I 116.
:: Soceyya (neuter) [abstract from śuc, °śaucya] purity SN I 78; AN I 94; II 188; V 263; Vism 8; Jāt I 214; Miln 115, 207; is threefold AN I 271; Iti 55; DN III 219; further subdivided AN 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 AN IV 294 (socī ca = socicca).
:: Socita (neuter) [from socati] grief Theri 462.
:: Socitatta (neuter) sorrowfullness DN II 306; Paṭisambhidāmagga I 38 = Cullaniddesa §694.
:: Sociya [= Skt. 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 Jāt 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 Vism 276 (as feminine °nā); examining Jāt I 292; payment (see uddhāra) Jāt I 321.
:: Sodheti [causative of sujjhati] to make clean, to purify Vinaya I 47; MN I 39; Dhp 141; Sumaṅgalavilāsinī I 261, 135; to examine, search Jāt I 200, 291; II 123; III 528; to search for, to seek Jāt II 135; to clean away, to remove Jāt IV 404; to correct Jāt 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 Jāt IV 45; otherwise sādheti. — causative II sodhāpeti to cause to clean, to clean Vinaya III 208, 248 = I 206; Jāt I 305; II 19; passive sodhīyati to be cleansed, to be adorned Buddhavaṁsa II 40f. = Jāt I 12.
:: Sogandhika (neuter) [Sanskrit saugandhika; from sugandha] the white water-lily (Nymphaea lotus) Jāt V 419; VI 518, 537 (seta-sogandhiyehi). — as masculine designation of a Hell AN V 173; SN I 152; Snp 126.
:: Sohada [Sanskrit sauhṛda, from su + hṛd] a friend Mahāvaṁsa 38, 98. See also suhada.
:: Sojacca (neuter) [abstract from sujāta] nobility, high birth Jāt 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 Vism 503 = Sammohavinodanī cf. the following: Vinaya I 6; DN I 6; II 305, 103; SN I 110, 123, 137; AN I 51, 144; II 21; V 141; Snp 584, 586; Jāt I 189; Paramatthajotikā II 155; Dhp 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 AN III 32, 326f.; V 216f.; Vism 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 AN 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; Jāt VI 580 (where commentary explains as "grief-dispellers").
:: Sokavant (adjective) [soka + vant] sorrowful Mahāvaṁsa 19, 15.
:: Sokhumma (neuter) [abstract from sukhuma] fineness, minuteness AN II 17; Thera 437. At AN II 18 with double suffix °tā.
:: Sokhya (neuter) [abstract derivation from sukha] happiness Snp 61; Jāt V 205.
:: Sokika (adjective) [soka + ika] sorrowful; — a° free from sorrow Therīgāthā Commentary 229.
:: Sokin (adjective) [from soka] (feminine °nī) sorrowful Dhp 28.
:: Soḷasa ￼ (cardinal number) [Sanskrit ṣoḍaśa] sixteen DN I 128; Snp 1006; Jāt I 78 (lekhā); II 87; III 342 (atappiya-vatthūni); V 175; VI 37; Miln 11 (palibodhā); Dhp I 129 (°salākā); IV 208 (°karīsa-matta). Instrumental soḷasahi DN I 31, and soḷasehi DN I 139; genitive soḷasannaṁ Jāt IV 124. Very frequent in measures of time and space. -°vassa° (16 years ...) Jāt I 231, 285; II 43; IV 7; VI 10, 486; Dhp 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 AN IV 252; SN III 156; V 44, 343; Dhp 70; Iti 19.
:: Soḷasakkhattuṁ sixteen times Sumaṅgalavilāsinī I 261; Dhp I 353 = Mahāvaṁsa 6, 37.
:: Soḷasama sixteenth Mahāvaṁsa 2, 29; Vism 292.
:: Somanassa (neuter) [from su + mano; cf. domanassa] mental ease, happiness, joy DN I 3; II 278; III 270; MN I 85, 313; SN IV 232; AN II 69; III 207, 238; Dhp 341; Snp 67; Puggalapaññatti 59; Sammohavinodanī 73; Peta Vatthu Commentary 6, 14, 133; Sumaṅgalavilāsinī I 53; it is more than sukha DN II 214; defined at Vism 461 (iṭṭhārammaṇānubhavana-lakkhaṇaṁ, etc.). A synonym of it is veda I. On term see also Compendium 277.
-indriya the faculty of pleasure DN III 224; SN 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 Jāt VI 530.
:: Sombhā (feminine) a puppet, doll Theri 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; Vism 168.
:: Sona dog Iti 36; see soṇa.
:: Soṇa1 [see suvāṇa] a dog Jāt I 146; VI 107 (= sunakha); Snp 675; Vism 191; Dhp III 255 (+ sigāla); soṇi (feminine) a bitch Mahāvaṁsa 7, 8 = sona Iti 36.
:: Soṇa2 [cf. śyonāka] a kind of tree; the Bodhi trees of the Buddhas Paduma and Nārada Buddhavaṁsa IX 22; X 24; Jāt I 36, 37.
:: Soṇḍa [cf. Skt. śauṇḍa] addicted to drink, intoxicated, a drunkard DN II 172; Jāt V 436, 499; Miln 345; Vism 316. a-soṇḍa AN III 38; IV 266; Jāt V 166; (feminine °ī) itthisoṇḍī a woman addicted to drink Snp 112 (? better "one who is addicted to women"; Paramatthajotikā II 172 explains to that effect, cf. Jāt II 431 itthi-surā-maṁsa-soṇḍa); yuddhasoṇḍa Jāt I 204; dāsi-soṇḍa a libertine Jāt V 436 (+ surā°); dhamma-soṇḍatā affectionate attachment to the law Jāt V 482.
:: Soṇḍaka [soṇḍa + ka] in compound surā° a drunkard Jāt V 433; VI 30.
:: Soṇḍā (feminine) [Sanskrit śuṇḍā] an elephant's trunk Vinaya II 201; = SN II 269; MN I 415; AN IV 87 (uccā° figurative of a bhikkhu] Jāt I 50, 187; IV 91; V 37; Dhp I 58; Miln 368; soṇḍa (masculine) the same SN I 104.
:: Soṇḍika [from soṇḍa] 1. A distiller and seller of spirituous liquors; MN I 228 = 374. 2. A drunkard Miln 93.
:: Soṇḍikā (feminine) 1. tendril of a creeper SN I 106; Miln 374. 2. peppered meat SN II 98 (cf. Skt. śauṇḍī long pepper). 3. in udaka° Paramatthajotikā I 65 (= sondī1) a tank.
:: Soṇḍī1 (feminine) a natural tank in a rock Jāt I 462; Dhp II 56 (soṇḍi); udaka-° Jāt IV 333; Vism 119; Paramatthajotikā I 65 (soṇḍikā).
:: Soṇḍī2 (feminine) the neck of a tortoise SN IV 177 (soṇḍi-pañcamāni aṅgāni); Miln 371; the hood of a snake Jāt VI 166 (nāgā soṇḍi-katā).
:: Soṇita (neuter) [Sanskrit śoṇita, from śoṇa red] blood Theri 467; Sumaṅgalavilāsinī I 120; Vism 259.
:: Soṇī (feminine) [cf. Skt. śroṇī] 1. the buttock Snp 609; Jāt 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 Jāt II 48; -dhaja with golden flags Jāt II 48; -bhiṅkāra a golden vase Saddhammopāyana 513; -maya golden, made of gold Jāt VI 203; -vālukā gold dust Jāt VI 278.
:: Sopadhīka = sa + upadhika.
:: Sopavāhana = sa + upavāhana.
:: Sopāka [= sapāka; śva + pāka] a man of a very low caste, an outcast Snp 137. See also sapāka.
:: Sopāna (masculine and neuter) [cf. Skt. sopāna; Aufrecht "sa + upāyana"] stairs, staircase Vinaya II 117, 152; DN II 178; Jāt I 330, 348; IV 265; Vism 10; Vimāna Vatthu 188; Peta Vatthu Commentary 156, 275; Vimāna Vatthu 785; dhura-sopāna the highest step of a staircase (?) Jāt I 330.
-kaliṅgara flight of steps Vinaya II 128 (varia lectio sopāṇakaḷevara as at MN II 92); -panti a flight or row of steps, a ladder Vism 392 (three); -pāda the foot of the steps (opposite °sīsa) Dhp I 115; -phalaka a step of a staircase Jāt I 330.
:: Soppa (neuter) [= supina] sleep, dream SN I 110; AN I 261 (i.e. laziness). °ante in a dream Jāt V 329 (commentary reading for Text suppante).
:: Soppati see supati.
:: Soracca (neuter) [from sorata] gentleness, restraint, meekness AN II 68, 113; III 248; SN I 100, 172, 222; Snp 78, 292; Dhammasaṅgani 1342; Jāt III 442; IV 302; Miln 162; Vimāna Vatthu 347. Often combined with khanti forbearance (q.v.). — soracciya (neuter) the same Jāt 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 MN I 125; SN I 65; IV 305 (text, sūrata); AN II 43; III 349, 393f.; Snp 309, 515, 540; Jāt IV 303; Dhp I 56.
:: Sosa [from śuṣ] drying up, consumption Vinaya I 71; Vism 345.
:: Sosana (neuter) [from soseti] causing to dry (in surgery) Miln 353.
:: Sosānika (adjective) [from susāna] connected with a cemetery, bier-like Vinaya II 149; masculine, one who lives in or near a cemetery AN III 220; Puggalapaññatti 69f.; Miln 342; Vism 61f.; Dhp 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; Vism 120. See vi°.
:: Sosika (adjective) [from sosa] afflicted with pulmonary consumption Vinaya I 93; IV 8.
:: Sosīta at Jāt 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; DN I 21; Snp 345 (nominative plural sotā); Vism 444 (defined); Dhammasaṅgani 601; as 310; — dibba-sota the divine ear (cf. dibba-cakkhu) DN I 79, 154; III 38, 281; dhamma° the ear of the Dhamma AN III 285f., 350; V 140; SN II 43; sotaṁ odahati to listen (carefully) DN I 230; ohita-s. with open ears AN IV 115; V 154; Jāt I 129.
-añjana a kind of ointment made with antimony Vinaya I 203; -ānugata following on hearing, acquired by hearing AN II 185; -āyatana the sense of hearing Dhammasaṅgani 601f.; DN II 243, 280, 290; -āvadhāna giving ear, attention MN II 175; -indriya the faculty of hearing Dhammasaṅgani 604; DN III 239; -dvāra "door of the ear," auditory sensation Sammohavinodanī 41; -dhātu the ear element, the ear Vinaya II 299; DN I 79; SN II 121; AN I 255 (dibba°); III 17 (the same); V 199; Vibhaṅga 334; Vism 407 (defined); Dhammasaṅgani 601, 604; Miln 6; -viññāṇa auditory cognition, perception through the ear Dhammasaṅgani 443; -viññeyya cognizable by hearing DN II 281; Dhammasaṅgani 467; Paramatthajotikā I 101.
:: Sota2 (masculine and neuter) [Vedic srotas, neuter, from sru; see savati] 1. stream, flood, torrent Snp 433; Iti 144; Jāt I 323; sīgha-s. having a quick current DN II 132; Snp 319; metaphorically, the stream of cravings Snp 715 (chinna°; cf. Mahāvastu III 88 chinna-srota), 1034; SN IV 292; MN I 226 (sotaṁ chetvā); Iti 114; denotes noble eightfold path SN V 347; bhava-s. torrent of rebirth SN I 15; IV 128; viññāṇa-s. flux of mind, DN III 105; nominative singular soto SN IV 291f.; V 347; nominative plural sotā Snp 1034; accusative plural sotāni Snp 433; plural sotāyo (feminine [?], or wrong reading instead of sotāso, sotāse [?]) Jāt IV 287, 288. 2. passage, aperture (of body, as eyes, ears, etc.), in kaṇṇa° orifice of the ear, and nāsa° nostril, e.g. DN I 106; Snp page 108; Jāt I 163, 164 (heṭṭhā-nāsika-s.); Vism 400 (dakkhiṇa° and vāma-kaṇṇa-s.).
-āpatti entering upon the stream, i.e. the noble eightfold path (SN V 347), conversion Vinaya II 93 etc. By it the first three saṁyojanas are broken SN V 357, 376. It has four phases (aṅgas): faith in the Buddha, the Dhamma, and the Order, and, further, the noble Sīlas SN II 68f.; V 362f.; AN III 12; IV 405; DN III 227 (in detail). Another set of four aṅgas consists of sappurisa-saṁsevā, saddhammasavana, yonisomanasikāra, and Dhammānudhamma-paṭipatti SN V 347, 404; -phala the effect of having entered upon the stream, the fruit of conversion Vinaya I 293; II 183; MN I 325; AN I 44; III 441; IV 292f., 372f.; DN I 229; III 227; SN III 168, 225; V 410f.; Puggalapaññatti 13; Dhp III 192; IV 5; Peta Vatthu Commentary 22, 38, 66, 142; -magga the way to conversion, the lower stage of conversion Sumaṅgalavilāsinī I 237; Jāt I 97; Sammohavinodanī 307; see magga; -āpanna one who has entered the stream, a convert Vinaya II 161, 240; III 10; DN I 156; III 107f., 132, 227; AN II 89; SN II 68; III 203f., 225f.; V 193f.; Sumaṅgalavilāsinī I 313; Vism 6, 709; Peta Vatthu Commentary 5, 153. The converted is endowed with āyu, vaṇṇa, sukha, and ādhipateyya SN V 390; he is called wealthy and glorious SN V 402; conversion excludes rebirth in Hell, among animals and petas, as well as in other places of misery; he is a-vinipāta-dhamma: DN I 156; II 200; SN V 193f., 343; AN I 232; II 238; III 331f.; IV 405f., V 182; MN III 81; or khīṇa-Niraya: AN III 211; IV 405f. (+ khīṇa-tiracchānayoni etc.). The converted man is sure to attain the sambodhi (niyato sambodhiparāyano DN I 156, discussed in DB I 190-192).
:: Sotar [agent noun from suṇāti] a hearer DN I 56; AN II 116; III 161f. — sotā used as a feminine noun Therīgāthā Commentary 200 (Apadāna V 3).
:: Sotatta scorched Jāt I 390 = MN I 79, read so tatto (cf. MN I 536). See sosīta.
:: Sotavant [sota1 + vant] having ears, nominative plural sotavanto SN I 138; Vinaya I 7; DN II 39.
:: Sotta [past participle of supati, for sutta] asleep SN I 170.
:: Sotthāna (neuter) [cf. Skt. svastyayana] blessings well-fare Snp 258; AN IV 271, 285; Jāt V 29 (where the metre requires sotthayanaṁ, as at IV 75); VI 139.
:: Sotthi (feminine) [Sanskrit svasti = su + asti] well-being, safety, blessing AN III 38 = IV 266 ("brings future happiness"); Jāt I 335; s. hotu hail! DN I 96; sotthiṁ in safety, safely Dhp 219 (= anupaddavena Dhp III 293); Peta Vatthu IV 64 (= nirupaddava Peta Vatthu Commentary 262); Snp 269; sotthinā safely, prosperously DN I 72, 96; II 346; MN I 135; Jāt II 87; III 201. suvatthi the same Jāt IV 32. See sotthika and sovatthika.
-kamma a blessing Jāt I 343; -kara an utterer of blessings, a herald Jāt VI 43; -gata safe wandering, prosperous journey Mahāvaṁsa 8, 10; sotthigamana the same Jāt I 272; -bhava well-being, prosperity, safety Jāt I 209; III 44; Dhp II 58; Peta Vatthu Commentary 250; -vacaka utterer of blessings, a herald Miln 359; -sala a hospital Mahāvaṁsa 10, 101.
:: Sotthika (and ºiya) (adjective) [fr. sotthi] happy, auspicious, blessed, safe Vimāna Vatthu 95; Dhp 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 Dhp 295; Therīgāthā Commentary 200 (Apadāna verse 6); Jāt IV 301, 303; V 466.
:: Sotthiya2 (nt.) [derivation ?] a childbirth rag Vism 63.
:: Sotti (feminine) [Sanskrit śukti] a shell (?) filled with chunam and lac, used for scratching the back, a back-scratcher acting as a sponge MN II 46; AN I 208; see sutti e.g. Vinaya II 107.
:: Sottiya [= °śrotriya] well versed in sacred learning, a learned man MN I 280; Snp 533f. See sotthiya.
:: Sottuṁ see supati.
:: Sotukāma [sotuṁ (= infinitive of suṇāti) + kāma] (sotu ￼) wish or wishing to hear AN I 150; IV 115; Vism 444; feminine abstract °kamyatā desire to listen AN V 145f., Paramatthajotikā II 135.
:: Sovacassa (neuter) [from suvaca, in analogy to dovacassa] gentleness, suavity DN III 267; AN II 148; III 180; Nettipakaraṇa 40; 127; °-karaṇa making for gentleness MN I 96; AN II 148 = III 180.
:: Sovacassatā (feminine) = sovacassa MN I 126; DN III 212, 274; AN I 83; III 310, 423f., 449; IV 29; Snp 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; DN I 51; AN II 54, 68; III 46, 51, 259; IV 245; SN I 90; Sumaṅgalavilāsinī I 158.
:: Sovaṇṇa (adjective) [from suvaṇṇa] golden DN II 210; AN IV 393; Peta Vatthu Commentary II 121; Jāt I 226; — maya (sovaṇṇamaya ￼) golden Vinaya I 39; II 116; DN II 170 etc.; Jāt II 112.
:: Sovaṇṇaya (adjective) [= sovaṇṇaka] golden Jāt I 226.
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from Redit
:: Sovatthika (adjective) [either from sotthi with diæresis, or from su + atthi + ka = Skt. svastika] safe MN I 117; Vimāna Vatthu 187 (= sotthika Vimāna Vatthu 95); Jāt 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 Jāt VI 488.
:: Sovīraka (neuter) [dialectical?] sour gruel Vinaya I 210; SN II 111; Vimāna Vatthu 198; Puggalapaññatti 232.
:: Su1 (indeclinable) [onomatopoetic] a particle of exclamation "shoo!"; usually repeated su su Jāt 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 DN I 55; Miln 5; -kata the same DN I 27; (neuter) a good deed, virtue Dhp 314; AN III 245; -kara feasible, easy DN I 250; Dhp 163; Snp page 123; na sukaro so Bhagavā amhehi upasaṅkamituṁ SN I 9; -kiccha great trouble, pain Jāt IV 451; -kittika well expounded Snp 1057; -kumāra delicate, lovely Mahāvaṁsa 59, 29; see sukhumāla; -kumālatta loveliness Sumaṅgalavilāsinī I 282; -kusala very skilful Jāt I 220; -khara very hard (-hearted) Jāt VI 508. (= suṭṭhu khara commentary); -khetta a good field DN II 353; AN I 135; SN I 21; -gajjin shrieking beautifully (of peacocks) Thera 211; -gandha fragrant Jāt II 20; pleasant odour Dhammasaṅgani 625; -gandhi = sugandha Jāt 100; -gandhika fragrant Mahāvaṁsa 7, 27; Jāt I 266; -gahana a good grip, tight seizing Jāt I 223; -gahita and suggahīta, grasped tightly, attentive AN II 148, 169; III 179; Jāt I 163, 222; -ggava virtuous Jāt IV 53 (probably misspelling for suggata); -ghara having a nice house Jāt VI 418, 420; -carita well conducted, right, good Dhp 168f. (neuter) good conduct, virtue, merit AN I 49f., 57, 102; DN III 52, 96, 152f., 169; Dhp 231; Iti 55, 59f.; Paṭisambhidāmagga I 115; Vism 199; -citta much variegated Dhp 151; Dhp III 122; -cchanna well covered Dhp 14; -cchavi having a lovely skin, pleasant to the skin DN III 159; Jāt V 215; VI 269; -jana a good man Mahāvaṁsa 1, 85; -jāta well born, of noble birth DN I 93; Snp 548f. -jāti of noble family Mahāvaṁsa 24, 50; -jīva easy to live Dhp 244; -tanu having a slender waist Vimāna Vatthu 6412 (= sundara-sarīra Vimāna Vatthu 280); -danta well subdued, tamed DN II 254; Dhp 94; AN IV 376; -dassa easily seen Dhp 252; (masculine) a kind of gods, found in the fourteenth rūpa-brahmaloka DN II 52; Puggalapaññatti 17; Kathāvatthu 207; -diṭṭha well seen Snp 178; page 143; -divasa a lucky day Jāt IV 209; -dujjaya difficult to win Mahāvaṁsa 26, 3; -duttara very difficult to escape from AN V 232f., 253f.; Dhp 86; Snp 358; -dukkara very difficult to do Jāt V 31; -duccaja very hard to give up Jāt VI 473; -duddasa very difficult to see Vinaya I 5; Thera 1098; Dhp 36; Dhp I 300; used as an epithet of Nibbāna SN IV 369; -duppadhaṁsiya very difficult to overwhelm DN III 176; -dubbala very weak Snp 4; -dullabha very difficult to obtain Snp 138; Vimāna Vatthu 4419; Vism 2; Vimāna Vatthu 20; -desika a good guide Miln 354; as 123; Vism 465; -desita well preached Dhp 44; Snp 88, 230; -ddiṭṭha [= su + uddiṭṭha] well set out Vinaya I 129; Jāt IV 192; -ddhanta well blown MN III 243; as 326; = saṁdhanta AN I 253; Vinaya II 59; -dhammatā good nature, good character, goodness, virtue Jāt II 159; V 357; VI 527; -dhota well washed, thoroughly clean Jāt I 331; -nandī (scilicet vedanā) pleasing pleasurable SN I 53; -naya easily deduced, clearly understood AN III 179 = sunnaya AN II 148; III 179 (varia lectio); -nahāta well bathed, well groomed DN I 104; as sunhāta at SN I 79; -nimmadaya easily overcome DN 243 and f; -nisita well whetted or sharpened Jāt IV 118; as °nissita at Jāt VI 248; -nisit-agga with a very sharp point Vimāna Vatthu 227; -nīta well understood AN I 59; -pakka thoroughly ripe Mahāvaṁsa 15, 38; -paṇṇasālā a beautiful hut Jāt I 7; -patittha having beautiful banks DN II 129; Udāna 83 = sūpatittha MN I 76. See also under sūpatittha; -parikammakata well prepared , well polished DN I 76; AN II 201; Sumaṅgalavilāsinī I 221; -pariccaja easy to give away Jāt III 68; -parimaṇḍala well rounded, complete Mahāvaṁsa 37, 225; -parihīna thoroughly bereft, quite done for Iti 35; -pāpa-kammin very wicked Jāt V 143; -pāpa-dhamma very wicked Vimāna Vatthu 521; -pāpika very sinful, wicked AN II 203; -pāyita well saturated, i.e. hardened (of a sword) Jāt IV 118. cf. suthita; -pāsiya easily threaded (of a needle) Jāt III 282; -picchita well polished, shiny, slippery Jāt V 197 (cf. Skt. picchala?). Dutoit "fest gepresst" (pīḷ?), so also Kern, Toevoegselen II 85. Commentary explains as suphassita; -pipi good to drink Jāt VI 526; -pīta see suthita; -pubbaṇha ￼ a good morning AN I 294; -posatā good nature Vinaya I 45; -ppaṭikāra easy requital AN I 123; -ppaṭipanna well conducted AN II 56; Puggalapaññatti 48; -tā, good conduct Nettipakaraṇa 50; -ppaṭi-ppatāḷita well played on DN II 171; AN IV 263; -ppaṭividdha thoroughly understood AN II 185; -ppatiṭṭhita firmly established It-77;Snp444; -ppatīta well pleased Mahāvaṁsa 24, 64; -ppadhaṁsiya easily assaulted or overwhelmed DN III 176; SN II 264. cf. °duppadhaṁsiya; -ppadhota thoroughly cleansed DN II 324; -ppabhāta a good daybreakSnp178; -ppameyya easily fathomed DN I 266; Puggalapaññatti 35; -ppavādita [music] well played Vimāna Vatthu 391; -ppavāyita well woven, evenly woven Vinaya III 259; -ppavedita well preached Iti 78; Theri 341; Therīgāthā Commentary 240; -ppasanna thoroughly full of faith Mahāvaṁsa 34, 74; -ppahāra a good blow Jāt III 83; -phassita agreeable to touch, very soft Jāt 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 DN I 52; SN I 236;Snp220; Dhp 95; Jāt VI 493; Dhp II 177; III 99; Peta Vatthu Commentary 226; Vimāna Vatthu 151; -bbināya easy to understand Mahāniddesa 326; -bbuṭṭhi abundant rainfall Mahāvaṁsa 15, 97; Dhp 1 52; -kā the same DN I 11; -brahā very big Jāt IV 111; -bhara easily supported, frugal; -ta frugality Vinaya I 45; II 2; MN I 13; -bhikkha having plenty of food, (neuter), plenty DN I 11; -ºvāca called plenty, renowned for great liberality Iti 66; -bhūmi good soil MN I 124; -majja well polished Jāt III 282; -majjhantika a good noon AN I 294; -mati wise Mahāvaṁsa 15, 214; -matikata well harrowed AN I 239; -mada very joyful Jāt V 328; -mana glad, happy DN I 3; III 269; AN II 198; Snp 222, 1028; Dhp 68; Vism 174. kind, friendly Jāt lV 217 (opposite disa); -manohara very charming Mahāvaṁsa 26, 17; -manta well advised, careful Miln 318; -manasa joyful Vinaya I 25; Mahāvaṁsa 1, 76; -māpita well built Jāt I 7; -mutta happily released DN II 162; -medha wise Vinaya I 5; MN I 142; AN II 49 and f; Dhp 208; Snp 117, 211, etc.; Iti 33; Mahāniddesa 453; -medhasa wise DN II 267; AN II 70; Dhp 29; -yiṭṭha well sacrificed AN II 44; -yutta well suited, suitable Jāt I 296; -ratta very red Jāt I 119; Dhp I 249; -rabhi fragrant SN IV 71; Vimāna Vatthu 8432; Jāt I 119; AN III 238; Vimāna Vatthu 4412, 538, 716; Peta Vatthu II 123; Vism 195 (ºvilepana); Vimāna Vatthu 237; Peta Vatthu Commentary 77; Dāṭhāvaṁsa IV 40; Miln 358. -ºkaraṇḍaka fragrance box, a fragrant box Theri 253; Therīgāthā Commentary 209; -ruci resplendentSnp548; -ruddha very fierce Jāt V 425, 431 (read ºrudda); -rūpin handsome Mahāvaṁsa 22, 20; -rosita nicely anointed Jāt V 173; -laddha well taken; (neuter) a good gain, bliss Vinaya I 17; Iti 77; -labha easy to be obtained Iti 102; Jāt I 66; VI 125; Peta Vatthu Commentary 87; -vaca of nice speech, compliant MN I 43, 126;Snp143; AN III 78; Jāt 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 = Jāt IV 31; cf. sotthi; -vammita well harnessed Jāt I 179; -vavatthāpita well known, ascertained Jāt I 279; Miln 10; -vānaya [i.e. su-v-ānaya] easily brought, easy to catch Jāt I 80, 124, 238; -viggaha of a fine figure, handsome Mahāvaṁsa 19, 28; -vijāna easily knownSnp92; Jāt IV 217; -viññāpaya easy to instruct Vinaya I 6; -vidūravidūra very far off AN II 50; -vibhatta well divided and arrangedSnp305; -vilitta well perfumed DN I 104; -vimhita very dismayed Jāt VI 270; -visada very clean or clear Paramatthajotikā II 195; -visama very uneven, dangerous Theri 352; Therīgāthā Commentary 242; -vihīna thoroughly bereft Jāt I 144; -vuṭṭhikā abundance of rain Jāt II 80; Paramatthajotikā II 27; Sumaṅgalavilāsinī I 95; see subbuṭṭhikā; -vositaṁ happily ended Jāt IV 314; -saṅkhata well prepared AN II 63; -saññā (feminine) having a good understanding Jāt V 304; VI 49, 52, 503 (for ºsoññā? commentary sussoṇiya, i.e. having beautiful hips); Apadāna 307 (the same); -saññata thoroughly restrained Jāt I 188; -saṇṭhāna having a good consistence, well madeSnp28; -sattha well trained Jāt III 4; -sandhi having a lovely opening Jāt V 204; -samāgata thoroughly applied to AN IV 271 (atthaṅgaº, i.e. uposatha); -samāraddha thoroughly undertaken DN II 103; SN II 264f.; Dhp 293; Dhp III 452; -samāhita well grounded, steadfast DN II 120; Dhp 10; Dhp IV 114; Iti 113; -atta of steadfast mind SN I 4, 29; -samucchinna thoroughly eradicated MN I 102; -samuṭṭhapaya easily raised SN V 113; -samudānaya easy to accomplish Jāt III 313; -sambuddha easy to understand Vinaya I 5;Snp764; SN I 136; -sāyaṇha a good, blissful evening AN I 294; -sikkhita well learnt, thoroughly acquired Snp 261; easily trained, docile Jāt I 444; II 43; -sikkhāpita well taught, trained Jāt I 444; -sippika a skilful workman Mahāvaṁsa 34, 72; -sīla moral, virtuous SN I 141; -sukka very white, resplendent DN II 18; III 144; Snp 548; -seyya lying on soft beds SN II 268; -ssata well remembered MN I 520; -ssara melodious Vimāna Vatthu 364; Paramatthajotikā II 355; -ssavana good news Jāt I 61; -ssoṇi having beautiful hips Jāt IV 19; V 7, 294; cf. sussoṇiya Jāt VI 503, and see ºsaññā; -hajja friend SN IV 59; Dhp 219;Snp37; Jāt I 274; AN IV 96; Dhp III 293; -hada friendly, good-hearted, a friend DN III 187 (= sundara-hadaya commentary) Jāt IV 76; VI 382; suhadā a woman with child Jāt V 330; -hanna modesty Jāt I 421. See hanna; -huṭṭhita [su + uṭṭhita] well risen Snp 178; -huta well offered, burnt as a sacrifical offering AN 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 SN I 45; kena ssu SN I 39; kissa ssu SN I 39, 161 (so read for kissassa); ko su Snp 173, 181; kiṁ su Snp 1108; kathaṁ su Snp 183, 185, 1077; it is often also used as a pleonastic particle in narration; thus tadā su then DN II 212; hatthe su sati when the hand is there SN IV 171. It often takes the forms ssu and assu; thus tyassu = te assu DN II 287; yassāhaṁ = ye assu ahaṁ DN II 284 note 5; api ssu Vinaya I 5; II 7, 76; tad-assu = tadā su then Jāt I 196; tayassu three Snp 231; ādittassu kindled DN II 264; nāssu not Snp 291, 295, 297, 309; sv-assu = so su Jāt I 196. Euphonic -ṁ- is sometimes added yehi-ṁ-su Jāt VI 564 note 3; kacciṁ-su Snp 1045, 1079.
:: Subbaca (adjective) [su + vaca] compliant, meek AN III 180. See also suvaca (under su°). derived sovacassa.
:: Subbhū (adjective) [su + bhū, Skt. bhrū, see bhūkuṭi] having beautiful eyebrows Jāt IV 18 (= subhamukhā commentary).
:: Subha (adjective) [Vedic śubhas from subh; cf. 1sobhati] shining, bright, beautiful DN I 76 = II 13 = MN III 102; Dhammasaṅgani 250; Sumaṅgalavilāsinī I 221; auspicious, lucky, pleasant Snp 341; Iti 80; good Snp 824, 910; subhato maññati to consider as a good thing Snp 199; Jāt I 146; cf. SN IV 111; (neuter) welfare, good, pleasantness, cleanliness, beauty, pleasure; -vasena for pleasure's sake Jāt I 303, 304; asubha anything repulsive, disgusting or unpleasant SN I 188; V 320; subhāsubha pleasant and unpleasant Miln 136; Jāt III 243 (Niraya = subhānaṁ asubhaṁ unpleasant for the good, commentary); cf. below subhāsubha.
-aṅgaṇa with beautiful courts Jāt VI 272; -āsubha good and bad, pleasant and unpleasant Dhp 409 = Snp 633; -kiṇṇa the lustrous devas, a class of devas DN II 69; MN I 2, 329, 390; III 102; AN I 122; Jāt III 358; Kathāvatthu 207; also written °kiṇha AN II 231, 233; IV 40, 401; Vism 414, 420f.; Sammohavinodanī 520; Paramatthajotikā I 86; -gati going to bliss, to heaven Mahāvaṁsa 25, 115; -ṭṭhāyin existing or remaining, continuing, in glory DN I 17; Sumaṅgalavilāsinī I 110; AN V 60; -dhātu the element of splendour SN II 150; -nimitta auspicious sign, auspiciousness as an object of one's thought MN I 26; AN I 3, 87, 200; SN V 64, 103; Vism 20; -saññā perception or notion of what is pleasant or beautiful Nettipakaraṇa 27. opposite asubhasaññā concept of repulsiveness AN I 42; II 17; III 79; IV 46; V 106. See asubha; -saññin considering as beautiful AN II 52.
:: Subhaga (adjective) [su + bhaga] lucky; °karaṇa making happy or beloved (by charms) DN I 11; Sumaṅgalavilāsinī I 96. — derived sobhagga.
:: Suci (adjective) [Vedic śuci] pure, clean, white DN I 4; AN I 293; Snp 226, 410. — opposite asuci impure AN III 226; V 109, 266. — (neuter) purity, pure things Jāt I 22; goodness, merit Dp 245; a tree used for making foot-boards Vimāna Vatthu 8. At Jāt V 294 read sūci for suci.
-kamma whose actions are pure Dhp 24; -gandha having a sweet perfume Dhp 58; Dhp I 445; -gavesin longing for purity SN I 205; Dhp III 354; -ghaṭika read sūcighaṭikā at Vinaya II 237; -ghara Vinaya II 301f.; see sūcighara; -jātika of clean descent Jāt II 11; -bhojana pure food Snp 128; -mhita having a pleasant, serene smile Vimāna Vatthu 1810; 5025; 6412; Vimāna Vatthu 96, 280 (also explained as a name); Jāt IV 107; -vasana wearing clean, bright clothes Snp 679.
:: Sucimant (adjective) [suci + mant] pure, an epithet of the Buddha AN 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. MN I 77 = Jāt I 390; cf. itthaṁ sudaṁ thus Snp page 59; tatra sudaṁ there Vinaya I 4, 34; IV 108; DN I 87; II 91; Iti 15; api ssudaṁ DN II 264; SN I 119; apisudaṁ SN I 113; sāssudam SN II 255.
:: Sudda [cf. Vedic śūdra] (see detail under vaṇṇa 6) a Sūdra Vinaya II 239; DN I 104; III 81, 95f. (origin); MN I 384; AN I 162; II 194; SN I 102; Puggalapaññatti 60; Snp 314; feminine suddī DN I 241; AN III 226, 229; Vinaya III 133.
:: Suddha [past participle of sujjhati] 1. clean, pure, Vinaya I 16; II 152; DN I 110; Snp 476. 2. purified, pure of heart MN I 39; Dhp 125, 412; Snp 90 3. simple, mere, unmixed, nothing but SN I 135; as 72; Jāt II 252 (°daṇḍaka just the stick).
-antaparivāsa aprobation of complete purification Vinaya II 59 sq. -ājīva clean livelihood Sammohavinodanī 116; Dhp IV 111; -ājīvin living a pure life Dp 366; -ānupassin considering what is pure Snp 788; Mahāniddesa 85; -āvāsa pure abode, name of a heaven and of the devas inhabiting it DN II 50; Vism 392. Five are enumerated at DN III 237, viz. avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā; cf. MN III 103; -āvāsakāyika belonging to the pure abode, epithet of the Suddhāvāsa devas Vinaya II 302; DN II 253; SN I 26; -pīti whose joy is pure Mahāvaṁsa 29, 49; -buddhi of pure intellect Jāt I 1; -vaṁsatā purity of lineage Mahāvaṁsa 59, 25; -vasana wearing pure clothes Theri 338; Therīgāthā Commentary 239; -vālukā white sand Mahāvaṁsa 19, 37; -saṅkhārapuñja a mere heap of saṅkhāras SN I 135.
:: Suddhaka (neuter) [suddha + ka] a trifle, a minor offence, less than a saṅghādisesa Vinaya II 67.
:: Suddhatā (feminine) [abstract from suddha] purity Snp 435.
:: Suddhatta (neuter) [abstract from suddha] purity DN II 14; Vism 44.
:: Suddhi (feminine) [from śudh] purity, purification, genuineness, sterling quality DN I 54; MN I 80; II 132, 147; SN I 166, 169, 182; IV 372; Theri 293; Dhp III 158 (varia lectio visuddhi); Vimāna Vatthu 60 (payoga°); Vism 43 (fourfold: desanā°, saṁvara°, pariyeṭṭhi°, paccavekkhaṇa°); Dhammasaṅgani 1005; Snp 478; suddhiṁvada stating purity, Snp 910; Mahāniddesa 326; suddhināya leading to purity Snp 910. cf. pari°, vi°.
-magga the path of purification (cf. visuddhi°) SN I 103.
:: Suddhika (adjective) [suddhi + ka] 1. connected with purification Dhammasaṅgani 519-522; udaka-s. pure by use of water SN I 182; Vinaya I 196; udakasuddhikā (feminine) cleaning by water Vinaya IV 262; susāna-s. fastidious in the matter of cemeteries Jāt II 54. 2. pure, simple; orthodox, schematized; justified Mahāniddesa 89 (vatta°); Vism 63 (ekato and ubhato), 64 (the same); as 185 (jhāna).
:: Sudhā (feminine) [cf. Skt. sudhā] 1. the food of the gods, ambrosia Jāt V 396; Vism 258 = Paramatthajotikā I 56 (sakkhara°). 2. lime, plaster, whitewash, cement Vinaya II 154; -kamma whitewashing, coating of cement Jāt VI 432; Mahāvaṁsa 38, 74.
:: Sugata [su + gata] faring well, happy, having a happy life after death (gati): see under gata; cf. Vism 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 Jāt I 490, 491; II 38, 148, 162; III 112; -ovāda a discourse of the Blessed One Jāt 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 AN II 147.
:: Sugati ￼ (feminine) [su + gati] happiness, bliss, a happy fate (see detail under gati) Vinaya II 162, 195; DN I 143; II 141; Puggalapaññatti 60; Iti 24, 77, 112; AN III 5, 205; V 268; Vism 427 (where defined as "sundarā gati" and distinguished from sagga as including "manussagati," whereas sagga is "devagati"); Sammohavinodanī 158; Dhp I 153. — suggati (in verses), Dhp 18; DN II 202 (printed as prose); Jāt 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 Dhp 126; Jāt I 219 = Vinaya II 162 (suggatī).
:: Suhadā (feminine) a woman with child Jāt V 330.
:: Suhatā (feminine) [sukha + tā] happiness Jāt III 158.
:: Suhita (adjective) [su + hita] satiated MN I 30; Jāt I 266, 361; V 384; Miln 249.
:: Sujā (feminine) [Vedic sruc, f.] a sacrificial ladle DN I 120, 138; SN I 169; Sumaṅgalavilāsinī I 289, 299.
:: Sujjhana (neuter) [from sujjhati] purification Vism 44.
:: Sujjhati [śudh which Dhatupāṭha (417) defines as "soceyye," i.e. from cleansing] to become clean or pure MN I 39; SN I 34, 166; Mahāniddesa 85; Vism 3; cf. pari°, — past participle suddha. — causative sodheti (q.v.).
:: Suka [Vedic śuka, from śuc] a parrot Jāt I 458; II 132; instead of suka read sūka SN V 10. See suva.
:: Sukha (adjective/noun) [Vedic sukha; in ṛgvedav only of ratha; later generally] agreeable, pleasant, blest Vinaya I 3; Dhp 118, 194, 331; Snp 383; paṭipadā, pleasant path, easy progress AN II 149f.; Dhammasaṅgani 178; kaṇṇa-s. pleasant to the ear DN I 4; happy, pleased DN II 233. — neuter sukhaṁ well-being, happiness, ease; ideal, success Vinaya I 294; DN I 73f.; MN I 37; SN I 5; AN III 355 (deva-manussānaṁ); Iti 47; Dhp 2; Snp 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 AN I 81; III 412; Sammohavinodanī 268. On relation to pīti (joy) see Vism 145 (saṅkhāra-k-khandha-saṅgahitā pīti, vedanā-k-khandha-saṅgahitaṁ sukhaṁ) and Compendium 56, 243. — Defined further at Vism 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 AN I 80; three (praise, wealth, heaven) Iti 67; another three (manussa°, dibba°, Nibbāna°) Dhp III 51; four (possessing making good use of possessions, having no debts, living a blameless life) AN II 69. — gātha-bandhana-sukhatthaṁ for the beauty of the verse Jāt II 224. — opposite asukha DN III 222, 246; Snp 738; or dukkha, with which often combined (e.g. Snp 67, 873, with spelling dukha at both passages). — Cases: instrumental sukhena with comfort, happily, through happiness Thera 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 SN I 41; AN I 136; Dhp 19, 201; Jāt I 141. cf. sukhasayita. — s. edhati to thrive, prosper SN I 217; Dhp 193; Snp 298; cf. sukham-edha Vinaya III 137 (with Kern's remarks Toevoegselen II 83). s. viharati to live happily, AN I 96; III 3; Dhp 379. — derived sokhya.
-atthin fem; -nī longing for happiness Mahāvaṁsa 6, 4; -āvaha bringing happiness, conducive to ease SN I 2f., 55; Dhp 35; Jāt II 42; -indriya the faculty of ease SN V 209f.; Dhammasaṅgani 452; Iti 15, 52; -udraya (sometimes spelled °undriya) having a happy result AN I 97; Paṭisambhidāmagga I 80; Peta Vatthu IV 178 (= sukha-vipāka Peta Vatthu Commentary 243); Vimāna Vatthu 318; -ūpaharaṇa happy offering, luxury Jāt I 231; -edhita read as sukhe ṭhita (i.e. being happy) at Vinaya III 13 and SN V 351 (varia lectio sukhe ṭhita); also at Dhp I 165; cf. Jāt VI 219; -esin looking for pleasure Dhp 341; -kāma longing for happiness MN I 341; SN IV 172, 188; -da giving pleasure Snp 297; -dhamma a good state MN I 447; -nisinna comfortably seated Jāt IV 125; -paṭisaṁvedin experiencing happiness Puggalapaññatti 61; -ppatta come to well-being, happy Jāt 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 Dhp 325; -vinicchaya discernment of happiness MN III 230 sq. -vipāka resulting in happiness, ease DN I 51; AN I 98; Sumaṅgalavilāsinī I 158; -vihāra dwelling at ease SN V 326; -vihārin dwelling at ease, well at ease DN I 75; Dhammasaṅgani 163; Jāt I 140; -saṁvāsa pleasant to associate with Dhp 207; -saññin conceiving happiness, considering as happiness AN II 52; -samuddaya origin of bliss Iti 16, 52; -samphassa pleasant to touch Dhammasaṅgani 648; -sammata deemed a pleasure Snp 760; -sayita well embedded (in soil), of seeds AN III 404 = DN II 354.
:: Sukhallikānuyoga [same in BHS] luxurious living Vinaya I 1012 (kāma-°). See under kāma°.
:: Sukhāyati [denominative from sukha] to be pleased Jāt II 31 (asukhāyamāna being displeased with).
:: Sukheti [causative from sukha] to make happy DN I 51; SN IV 331; Sumaṅgalavilāsinī I 157; also sukhayati as 117; causative II sukhāpeti DN II 202; Miln 79, — past participle sukhita.
:: Sukhin (adjective) [from sukha] happy, at ease DN I 31, 73, 108; AN II 185; SN I 20, 170; III 83; Dhp 177; Snp 145; being well, unhurt Jāt III 541; feminine -nī DN II 13; MN II 126.
:: Sukhita ￼ [past participle of sukheti] happy, blest, glad SN I 52; III 11 (sukhitesu sukhito dukkhitesu dukkhito); IV 180; Snp 1029; Peta Vatthu II 811; healthy Mahāvaṁsa 37, 128; — atta [ātman] happy, easy Snp 145.
:: Sukhuma (adjective) [Epic Skt. sūkṣma] subtle, minute Vinaya I 14; DN I 182; SN IV 202; AN II 171; Dhammasaṅgani 676; Theri 266; Dhp 125 = Snp 662; Vism 274, 488 (°rūpā). fine, exquisite DN II 17, 188; Miln 313; susukhuma, very subtle Thera 71 = 210 (°-nipuṇattha-dassin); cf. sokhumma; khoma-°, kappāsa-°, kambala-° (n. ?) the finest sorts of linen, cotton stuff, woolwork (respectivly) Miln 105. — derived sokhumma.
-acchika fine-meshed DN I 45; Sumaṅgalavilāsinī I 127; Apadāna 21 (jāla); -diṭṭhi subtle view Iti 75; -dhāra with fine edge Miln 105.
:: Sukhumaka = sukhuma Paṭisambhidāmagga I 185.
:: Sukhumatta (neuter) [abstract from sukhuma] fineness, delicacy DN II 17f.
:: Sukhumāla (adjective) [cf. Skt. su-kumāra] tender, delicate, refined, delicately nurtured AN I 145; II 86f.; III 130; Vinaya I 15, 179; II 180; beautifully young, graceful Jāt I 397; Snp 298; samaṇa-° a soft, graceful samaṇa AN II 87; feminine sukhumālinī Theri 217; Miln 68, and sukhumālī Jāt VI 514.
:: Sukhumālatā (feminine) [abstract from sukhumāla] delicate constitution Jāt V 295; Dhp 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 SN II 240; V 66, 104; Dhp 87; Dhammasaṅgani 1303; Iti 36; Jāt I 129; Miln 200; sukkadhamma Jāt I 129; kaṇhāsukkaṁ evil and good Snp 526; Sukkā a class of gods DN II 260.
-aṁsa bright lot, fortune Dhp 72; Dhp II 73; -chavi having a white skin Jāt IV 184; VI 508; at both passages said of the sons of widows; -pakkha [cf. BHS śukla-pakāsa Divyāvadāna 38] the bright fortnight of a month AN II 19; Miln 388; Jāt IV 26 (opposite kāḷa-pakkha); the bright half, the good opportunity Theri 358; Therīgāthā Commentary 2.
:: Sukkha (adjective) [Vedic śuṣka, from śuṣ] dry, dried up DN II 347; Jāt I 228, 326; III 435; V 106; Miln 261, 407. cf. pari°, vi°.
-kaddama dried mud Mahāvaṁsa 17, 35; -kantāra desert Jāt 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 Jāt III 390 (assu-°).
:: Sukkhati [from śuṣka dry; śuṣ] to be dried up Miln 152; Jāt V 472; present participle sukkhanto getting dry Jāt I 498; present participle medium sukkhamāna wasting away Jāt I 104; causative II sukkhāpeti SN I 8; Vinaya IV 86; Jāt I 201, 380; II 56; Sumaṅgalavilāsinī I 262; see also pubbāpeti, — past participle sukkhita.
:: Sukkhāpana (neuter) [from sukkhāpeti] drying, making dry Jāt VI 420.
:: Sukkhita [past participle of sukkhati] dried up, emaciated Miln 303. cf. pari°.
:: Sulasī (feminine) [cf. Skt. surasī, "Basilienkraut" Sanskrit-Wörterbuch from surasa] a medicinal plant Vinaya I 201; cf. Deśīnāmamālā VIII 40.
:: Sulopī (feminine) a kind of small deer Jāt VI 437, 438.
:: Sumanā the great-flowered jasmine Jāt I 62; IV 455; Dhp IV 12. In composition sumana°.
-dāma a wreath of jasmine Jāt IV 455; -paṭṭa cloth with jasmine pattern Jāt I 62; -puppha j. flower Miln 291; Vimāna Vatthu 147; -makula a j. bud Dhp 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 BHS form is subhati Mahāvastu I 14] to push, throw over, strike Jāt 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. Skt. śiśumāra, literally child-killing] a crocodile SN IV 198; Theri 241; Therīgāthā Commentary 204; Jāt II 158f.; Vism 446; Paramatthajotikā II 207 (°kucchi); Dhp III 194. — °rī (feminine) a female crocodile Jāt II 159; suṁsumārinī (feminine) Miln 67; suṁsumārapatitena vandeti to fall down in salutation Sumaṅgalavilāsinī I 291.
:: Suna1 [Sanskrit śūna, past participle of śū to swell] swollen Vinaya II 253; AN IV 275, 470.
:: Suna2 [Sanskrit śuna; see suvāṇa] a dog, also written suṇa Jāt VI 353, 357 (cf. sunakha).
:: Sunaggavellita [su + agga + vellita; perhaps originally su-v-agga°] beautifully curled at the ends (of hair) Jāt VI 86.
:: Sunakha ￼ [cf. Skt. śunaka; the BHS form is also sunakha, e.g. Mahāvastu III 361, 369] a dog AN I 48; II 122; Theri 509; Jāt I 175, 189; II 128, 246; Peta Vatthu Commentary 151, 206. — rukkha° some sort of animal Jāt VI 538. feminine sunakhī a bitch Jāt IV 400. — Names of some dogs in the Jātakas are Kaṇha (or Mahā°) Jāt IV 183; Caturakkha III 535; Jambuka, Piṅgiya ibid.; Bhattabhuñjana II 246. cf. suvāṇa.
:: Sundara (adjective) [cf. Epic and Classical Skt. sundara] beautiful, good, nice, well Jāt 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 Jāt 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 DN I 62, 152; SN V 265; Snp 696; Iti 98; Miln 5. — suṇoti Jāt IV 443; potential suṇeyya Vinaya I 7; DN I 79; suṇe Jāt IV 240; imperative suṇa SN III 121; sunāhi Snp page 21; suṇohi DN I 62; Snp 997; 3rd singular suṇātu Vinaya I 56; 1st plural suṇāma Snp 354; suṇoma Snp 350, 988, 1110; Peta Vatthu IV 131. — 2nd plural suṇātha DN I 131; II 76; Iti 41; Snp 385; Peta Vatthu Commentary 13. suṇotha Snp 997; Miln 1. — 3rd plural suṇantu Vinaya I 5; — present participle suṇanto Snp 1023; Sumaṅgalavilāsinī I 261; savaṁ Jāt III 244. — infinitive sotuṁ DN II 2; Snp 384; suṇitum Miln 91. — Future sossati DN II 131, 265; Jāt II 107; Jāt II 63; Apadāna 156; Vimāna Vatthu 187; 1st singular sussaṁ Snp 694. — 2nd singular sossi Jāt VI 423. — preterit 1st singular assuṁ Jāt III 572. — 2nd singular assu Jāt III 541. — 3rd singular suṇi Jāt IV 336; assosi DN I 87, 152; Snp page 103; 1st plural assumha Jāt II 79. — 2nd plural assuttha SN I 157; II 230. 3rd plural assosuṁ Vinaya I 18; DN I 111. gerund sutvā Vinaya I 12; DN I 4; Snp 30. sutvāna Vinaya I 19; DN II 30; Snp 202. suṇitvā Jāt V 96; Mahāvaṁsa 23, 80. suṇiya Mahāvaṁsa 23, 101. — passive sūyati MN I 30; Jāt I 72, 86; Miln 152. suyyati Jāt IV 141; Jāt IV 160; V 459. 3rd plural sūyare Jāt VI 528. — gerund savanīya what should be heard, agreeable to the ear DN II 211. sotabba DN I 175; II 346. Past participle suta: see separately. — causative sāveti to cause to hear, to tell, declare, announce Jāt 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 Jāt III 437; cf. Jāt IV 402 (but see on this passage and on Jāt III 198; VI 486 Kern's proposed reading sāṭeti); to cause to be heard, to play DN II 265. Causative also suṇāpeti Dhp I 206. — desiderative sussūsati (often written sussūyati) DN I 230; MN III 133 (text sussūsanti), AN IV 393 (the same). — present participle sussusaṁ Snp 189 (varia lectio, text sussussā); sussūsamāna Snp 383; preterit sussūsiṁsu Vinaya I 10; future sussūsissanti Vinaya I 150; SN II 267 (text sussu°).
:: Suṇisā (feminine) [Vedic snuṣā; cf. Greek νυός; Old High German snur; as snoru; Latin nurus] a daughter-in-law Vinaya I 240; III 136; DN II 148; MN I 186, 253; Jāt VI 498; Vimāna Vatthu 135 (= puttassa bhariyā Vimāna Vatthu 61); Dhp I 355; IV 8; Peta Vatthu II 46 (plural suṇisāyo, so read for sūtisāye). — suṇhā the same Vinaya II 10; AN IV 91; Theri 406; Jāt 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; AN I 54f.; Dhp II 2; Jāt IV 132; VI 347; Peta Vatthu Commentary III 2. gain, profit Theri 25; Therīgāthā Commentary 32. 3. purchase-price of a wife Theri 420; Jāt VI 266; Miln 47f. — odhisuṅka stake Jāt VI 279; — gahana Jāt V 254; a-suṅkāraha Jāt V 254.
-ghāta customs' frontier Vinaya III 47, 52; -ṭṭhāna taxing place, customs' house Vinaya III 62; Miln 359; -sāyika (?) customs' officer Miln 365 (read perhaps °sādhaka or °sālika?).
:: Suṅkika [suṅka + ika] a receiver of customs Jāt V 254.
:: Suñña (adjective) [cf. Skt. śūnya, from Vedic śūna, neuter, void] 1. empty, uninhabited DN I 17; II 202; SN I 180; IV 173; Sumaṅgalavilāsinī I 110; Miln 5. 2. empty, devoid of reality, unsubstantial, phenomenal MN I 435; SN III 167; IV 54, 296; Snp 1119; Mahāniddesa 439 (loka). 3. empty, void, useless MN I 483; SN IV 54, 297; Dāṭhāvaṁsa V 17; Miln 96; Vism 594f. (of nāmarūpa, in simile with suñña dāruyanta). suññasuñña empty of permanent substance Paṭisambhidāmagga II 178; asuñña not empty Miln 130. — neuter suññaṁ emptiness, annihilation, Nibbāna Vism 513 (three nirodha-suññāni); ablative °to from the point of view of the "Empty" Cullaniddesa §680 (long exegesis of suññato at Snp 1119); Vism 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.; DN I 175; II 86; 291, MN I 33; SN IV 133, 359f.; AN III 353; IV 139, 392, 437; V 109, 207, 323f.; Iti 39; Jāt III 191; Miln 344; Vism 270; Cullaniddesa §94; -gāma an empty (deserted) village (in similes) Vism 484; Sammohavinodanī 48; Dhammasaṅgani 597; as 309; °tthāna Vism 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 Theri 46; Therīgāthā Commentary 50; Dhammasaṅgani 344; Mahāvaṁsa 37, 7; Nibbāna as 221; phassa SN IV 295; vimokkha Dhp 92; Dhp II 172; Miln 413; vimokkha samādhi, and samāpatti Vinaya III 92f.; IV 25f.; samādhi (contemplation of emptiness, see Compendium 216) DN III 219 (one of three samādhis); SN IV 360, 363; Miln 337; anupassanā Paṭisambhidāmagga II 43f.
:: Suññatā (feminine) [abstract from suñña] emptiness, "void," unsubstantiality, phenomenality; freedom from lust, ill-will, and dullness, Nibbāna MN III 111; Kathāvatthu 232; as 221; Nettipakaraṇa 118f., 123f., 126; Miln 16; Vism 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 AN I 72 = III 107 = SN II 267; Sumaṅgalavilāsinī I 100f.; Miln 16; -vihāra dwelling in the concept of emptiness Vinaya II 304; MN 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 DN II 259; SN I 148; Jāt I 202; II 13, 107; III 91, 187, 188; VI 256, 257; Vism 155 (°rājā), 400; Mahāniddesa 92, 448; Dhp I 280; Peta Vatthu Commentary 272; Sumaṅgalavilāsinī I 51; Mahāvaṁsa 14, 40; 19, 20. Four kinds SN 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, as swefn. Dhatupāṭha 481 "saye"] to sleep; supati Snp 110; Jāt II 61 (sukhaṁ supati he sleeps well); V 215; Peta Vatthu II 938; suppati SN I 107; soppati SN I 107, 110; potential supe SN I 111; present participle supanto Vinaya I 15; present participle medium suppamāna Jāt III 404; preterit supi Miln 894; Vinaya II 78; Peta Vatthu Commentary 195 (sukhaṁ); infinitive sottuṁ SN I 111; past participle supita; also sutta1 and sotta.
:: Supāṇa [= suvāṇa] a dog DN II 295 = MN I 58, 88; Snp 201; Miln 147. spelled supāna at Jāt IV 400.
:: Supāyika Jāt IV 118 (read: supāyita). See under su°.
:: Supina (masculine and neuter) [Vedic svapna; the contracted Pāḷi form is soppa] a dream, vision DN I 9, 54; SN I 198; IV 117 (supine in a dream; varia lectio supinena); Snp 360, 807, 927; Mahāniddesa 126; Jāt I 334f., 374; V 42; Sumaṅgalavilāsinī I 92, 164; Vimāna Vatthu 4414; Sammohavinodanī 407 (by four reasons), 408 (who has dreams); Dhp I 215. The five dreams of the Buddha AN III 240; Jāt I 69. dussupina an unpleasant dream Jāt I 335; Peta Vatthu Commentary 105 (of Ajātasattu); maṅgala° a lucky dream Jāt VI 330; mahā°ṁ passati to have (literal see) a great vision Jāt 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 Theri 394; Jāt V 328 (spelled suppante; commentary sopp°; explained as "supinena"); instrumental °antena the same Vinaya II 125; III 112; Jāt 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; DN II 333; MN I 365; Jāt V 354; Sumaṅgalavilāsinī I 92.
:: Supita [past participle of supati] sleeping; (neuter) sleep SN I 198 (ko attho supitena) = Snp 331; Paramatthajotikā II 338; Peta Vatthu II 61 (so read for supina?).
:: Supīta read Miln 415 for suthita (Kern's suggestion). See under su°.
:: Suplavattha at Jāt 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 Miln 415 for suthita (said of iron); (neuter) a good thrashing Dhp I 48.
:: Suppa [cf. Vedic śūrpa] a winnowing basket Udāna 68; Jāt I 502; II 428; Vism 109 (+ sarāva), 123; Miln 282; Dhp 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 Miln 370. See under mugga.
:: Sura [cf. Epic Skt. sura probably after asura] god Snp 681 (= deva Paramatthajotikā II 484); name of a Bodhisatta Jāt V 12, 13; surakaññā a goddess, a heavenly maid Jāt 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 Jāt III 442 commentary, with explanation as "dussīlya." cf. sūrata.
:: Surā (feminine) [Vedic surā] spirituous (intoxicating) liquor ("drink") Vinaya II 295; 301; IV 110; DN I 146; AN I 212, 295; Iti 63; Jāt I 199, 252 (tikhiṇaṁ suraṁ yojetvā mixing a sharp drink); Dhp II 9; Dhp 247; as neuter at Jāt 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 Jāt V 427; -geha a drinking house Jāt I 302; -ghaṭa a pitcher of liquor Jāt III 477; -ghara = °geha Jāt V 367; -chaṇa a drinking festival Jāt I 489; Dhp III 100; -dhutta a drunkard Snp 106; Jāt I 268; III 260; -nakkhatta a drinking festival Jāt 362; Paramatthajotikā II 185; -pāna drinking strong liquor Jāt I 50; IV 23; Sammohavinodanī 383; -pāyikā a woman drinking liquor Jāt V 11; -pipāsita thirsty after strong drink SN II 110; -pīta one who has drunk liquor Jāt I 426; -mada tipsiness, intoxication AN IV 213; Jāt I 352, 362; -meraya (-pāna) (drinking) rum and spirits AN I 261; II 53. See also (pañca-) sikkhāpada; -vitthaka bowl for drinking spirits Jāt V 427; Dhp III 66; -soṇḍa a drunkard Dhp III 129; -soṇḍaka the same Jāt 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; DN II 319; Snp 687; AN I 227; SN V 29f.; Jāt II 73; Vism 231 (in simile), 416 (the seventh sun), 417 (myth of popular etymology), 690 (in simile); Miln 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 Jāt I 318. 2. the sun as a god DN II 259; SN I 51; Jāt IV 63, etc.; VI 89, 90, 201, 247, 263, etc.
-atthaṅgamana sunset Vimāna Vatthu 295; -uggamana sunrise Mahāvaṁsa 23, 22; Jāt I 107; -kanta the sun-gem, a kind of gem Miln 118; -ggāha eclipse of the sun DN I 10; Jāt I 374; -maṇḍala the orb of the sun AN I 283; Dhammasaṅgani 617; -rasmi a sunbeam Jāt 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; DN I 71; AN I 241; II 210; Puggalapaññatti 59; Jāt I 175; Mahāniddesa 466; Cullaniddesa §342; Vism 76, 180; Peta Vatthu Commentary 80, 92, 163, 195f. āmaka-s. A place where the corpses are left to rot Jāt I 61, 372; VI 10; Dhp I 176. cf. sosānika.
-aggi a cemetery fire Vism 54; -gopaka the cemetery keeper Dhp I 69; -vaḍḍhana augmenting the cemetery, fit to be thrown into the cemetery Theri 380. cf. kaṭasi°.
:: Susānaka (adjective) [from susāna] employed in a cemetery Mahāvaṁsa 10, 91.
:: Susira (adjective-neuter) [Sanskrit śuṣira] perforated, full of holes, hollow Jāt I 146; Snp 199; Jāt I 172, 442; Sumaṅgalavilāsinī I 261; Miln 112; Vism 194 = as 199; Paramatthajotikā I 172; asusira Dhp 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 Snp 434; Jāt I 503; II 424; VI 5 (being thirsty); present participle medium sussamāna Jāt I 498; Snp 434; future sussissati Jāt I 48; gerund sussitvā Jāt II 5, 339; Peta Vatthu Commentary 152. cf. vissussati and sukkhati. — causative soseti (q.v.).
:: Sussūsa (adjective) wishing to hear or learn, obedient SN I 6; Jāt IV 134.
:: Sussūsati [desiderative from suṇāti; Skt. śuśrūṣati] to wish to hear, to listen, attend DN I 230; AN I 72; IV 393; preterit sussūsimsu Vinaya I 10; present participle medium sussūsamāna Snp 383.
:: Sussūsā (feminine) [Classical Skt. śuśrūṣā] wish to hear, obedience, attendance DN III 189; AN V 136; Thera 588; Snp 186; Jāt III 526; Miln 115.
:: Sussūsin (adjective) [cf. Epic Skt. śuśrūṣin] obedient, trusting Jāt III 525.
:: Susu1 [cf. Skt. śiśu] a boy, youngster lad Vinaya III 147 = Jāt II 284; Vimāna Vatthu 6414 (= dahara commentary); Snp 420; DN I 115; MN I 82; AN II 22; Jāt II 57; ājānīya-susūpama MN I 445, read ājānīy-ass-ūpama (cf. Thera 72). — In phrase susukāḷa the susu is a double su°, in meaning "very, very black" (see under kāḷa-kesa), e.g. DN I 115 = MN I 82 = AN II 22 = III 66 = Jāt II 57; explained as suṭṭhu-kāḷa Sumaṅgalavilāsinī I 284. — susunāga a young elephant DN II 254.
:: Susu2 the sound susu, hissing Jāt III 347 (cf. su and sū); Therīgāthā Commentary 189.
:: Susu3 the name of a sort of water animal (alligator or sea cow?) Jāt VI 537 (plural susū) = V 255 (kumbhīlā makasā susū).
:: Susukā (feminine) an alligator Vinaya I 200; AN II 123 (where the same passage at Cullaniddesa §470 has suṁsumāra); MN I 459; Miln 196.
:: Suta1 [past participle of suṇāti; cf. Vedic śruta] 1. heard; in special sense "received through inspiration or revelation"; learned; taught a 97f.; DN III 164f., 241f.; frequent in phrase "Iti me sutaṁ" thus have I heard, I have received this on (religious) authority, e.g. Iti 22f. (neuter) sacred lore, inspired tradition, revelation; learning, religious knowledge MN III 99; AN I 210f.; II 6f.; SN IV 250; Jāt II 42; V 450, 485; Miln 248. — appa-ssuta one who has little learning AN II 6f., 218; III 181; V 40, 152; bahu-ssuta one who has much learning, famous for inspired knowledge AN II 6f.; III 113f., 182f., 261f.; SN II 159. See bahu. asuta not heard Vinaya I 23 8; Peta Vatthu IV 161; Jāt III 233; also as assuta Jāt I 390 (°pubba never heard before); III 233. — na suta pubbaṁ a thing never heard of before Jāt III 285. dussuta MN I 228; sussuta MN III 104. 2. renowned Jāt II 442.
-ādhara holding (i.e. keeping in mind, preserving) the sacred learning Jāt III 193; VI 287; -kavi a Vedic poet, a poet of sacred songs AN II 230; -dhana the treasure of revelation DN III 163, 251; AN III 53; IV 4f.; Vimāna Vatthu 113; -dhara remembering what has been heard (or taught in the scriptures) AN 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 DN III 219; Vibhaṅga 324 (explained at Vism 439); as °mayī at Paṭisambhidāmagga I 4, 22f.; Nettipakaraṇa 8, 50, 60; -ssava far-renowned (epithet of the Buddha) Snp 353.
:: Suta2 [Sanskrit suta, past participle of sū (or su) to generate] son Mahāvaṁsa 1, 47; feminine sutā daughter, Theri 384.
:: Sutappaya (adjective) [su + gerund of tappati2] easily contented AN 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; AN II 178; III 55; IV 68, 157; SN III 57; Tikapaṭṭhāna 279; Snp 70 (= āgama-sampanna Paramatthajotikā II 124), 90, 371; sutavanta-nimmita founded by learned, pious men Miln 1; assutavant, unlearned MN I 1 (°va puthujjano laymen); Dhammasaṅgani 1003; AN III 54; IV 157.
:: Suthita (?) beaten out, Miln 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 Jāt IV 118, said of a sword).
:: Suti (feminine) [cf. sruti revelation as opposed to smṛti tradition] 1. hearing, tradition, inspiration, knowledge of the Vedas Snp 839, 1078; Miln 3 (+ sammuti); Mahāvaṁsa 1, 3. 2. rumour; sutivasena by hearsay, as a story, through tradition Jāt 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 Jāt 524.
:: Sutta1 [past participle of supati] asleep Vinaya III 117; V 205; DN I 70; II 130; Dhp 47; Iti 41; Jāt V 328. — (neuter) sleep DN II 95; MN I 448; SN IV 169. In phrase -pabuddha "awakened from sleep" referring to the awakening (entrance) in the deva-world, e.g. Vism 314 (brahmalokaṁ uppajjati); Dhp I 28 (kanaka-vimāne nibbatti); III 7 (the same); cf. SN I 143.
:: Sutta2 (neuter) [Vedic sūtra, from sīv to sew] 1. a thread, string DN I 76; II 13; Vinaya II 150; Peta Vatthu II 111 (= kappāsiyā sutta Peta Vatthu Commentary 146); Jāt I 52. — figurative for taṇhā at Dhammasaṅgani 1059; as 364. — kāḷa° a carpenter's measuring line Jāt II 405; Miln 413; digha° with long thread Jāt V 389; makkaṭa° spider's thread Vism 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." — DN 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) AN II 103, 178; III 177, 361f.; Miln 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) SN III 221 (plural sutta), 253; V 46; Nettipakaraṇa 118; as 28. suttaso chapter by chapter AN V 72, 81; suttato according to the suttas Vism 562 = Sammohavinodanī 173. 6. An ancient verse, quotation Jāt I 288, 307, 314. 7. book of rules, lore, textbook Jāt 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; AN I 60, 69, 72; II 147; SN II 267 = AN III 107 (suttantā kavi-katā kāveyyā cittakkharā cittavyañjanā bāhirakā sāvaka-bhāsitā); Vism 246f. (three suttantas helpful for kāyagatā sati). 2. the Suttantapiṭaka, opposed to the Vinaya Vism 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 Jāt II 79; -kāra a cotton-spinner Miln 331; -guḷa a ball of string DN I 54; MN 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 Vism 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; Jāt I 218; Miln 341; Vism 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. Skt. 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. Skt. 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 Jāt I 170; s. kataṁ you have done well Jāt I 287; Sumaṅgalavilāsinī I 297; suṭṭhutaraṁ still more Jāt I 229; Paramatthajotikā II 418.
:: Suṭṭhutā (feminine) [abstract from suṭṭhu] excellence AN I 98f.; Nettipakaraṇa 50.
:: Suva [cf. Skt. śuka] a parrot Jāt I 324; IV 277f.; VI 421; 431f. (the two: Pupphaka and Sattigumba); Dhp I 284 (°rājā). feminine suvī Jāt VI 421.
:: Suvanaya [su-v-ānaya] easy to bring SN I 124 = Jāt I 80.
:: Suvaṇṇa [Sanskrit suvarṇa] of good colour, good, favoured, beautiful DN I 82; Dhammasaṅgani 223; Iti 99; AN IV 255; Puggalapaññatti 60; Jāt I 226; suvaṇṇa (neuter) gold SN IV 325f.; Snp 48, 686; Cullaniddesa §687 (= jātarūpa); Paramatthajotikā I 240; Vimāna Vatthu 104; often together with hirañña Vinaya III 16, 48; DN II 179; °-āni plural precious things Jāt I 206. — cf. soṇṇa.
-iṭṭhakā gilt tiles Dhp III 29, 61; Vimāna Vatthu 157; -kāra goldsmith DN I 78; MN II 18; III 243; AN I 253f.; Jāt I 182; V 438f.; Mahāniddesa 478; Vism 376 (in simile); Dhp III 340; Paramatthajotikā II 15; Sammohavinodanī 222 (in simile); -gabbha a safe (room) for gold Dhp IV 105; -guhā "golden cave," name of a cave Paramatthajotikā II 66; -toraṇa gilt spire Sammohavinodanī 112; -paṭṭa a golden (writing) slab Jāt IV 7; Paramatthajotikā II 228, 578; Dhp IV 89; -paṇaka a golden diadem Miln 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 Jāt I 146; -mālā golden garland Dhp I 388; -meṇḍaka a golden ram Dhp III 364; IV 217; -bhiṅkāra a g. vase Mahābodhivaṁsa 154 -bhūmi "gold-land," name of Cambodia Mahāniddesa 155; -rājahaṁsa golden-coloured royal mallard Jāt I 342; -vaṇṇa gold-coloured (of the body of the Tathāgata) DN III 143, 159; Jāt II 104; IV 333; Dhp III 113; -vīthi golden street (in Indra's town) Jāt V 386; -sivikā a g. litter Dhp III 164; -haṁsa golden swan Jāt 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 Snp 666.
:: Suvāṇa and Suvāna [cf. Skt. 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 MN III 91 (= supāṇa MN I 58); Jāt VI 247 (the 2 dogs of hell: Sabala and Sāma); Vism 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 Vism 344, 358; Sammohavinodanī 62; -piṇḍa a dog biscuit Vism 344; -vamathu dog's vomit Vism 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 Dhp I 171; III 352. cf. sūkara and sūsūyati.
:: Sūcaka [from sūc to point out] an informer, slanderer SN II 257 (= pesuñña-kāraka commentary); Snp 246. cf. saṁ°.
:: Sūcana (neuter) indicating, exhibiting Dhatupāṭha 592 (for gandh).
:: Sūci (feminine) [cf. Skt. sūci; doubtful whether to sīv] a needle Vinaya II 115, 117, 177; SN II 215f., 257; Jāt I 111, 248; Vism 284 (in simile); a hairpin Theri 254; Jāt I 9; a small door-bolt, a pin to secure the bolt MN I 126; Theri 116; Jāt I 360; V 294 (so for suci); Therīgāthā Commentary 117; cross-bar of a rail, railing [cf. BHS sūcī Divyāvadāna 221] DN II 179.
-kāra a needle-maker SN II 216; -ghaṭikā a small bolt to a door Vinaya II 237; Udāna 52; AN IV 206; Jāt I 346; VI 444; Vism 394; -ghara a needle case Vinaya II 301f.; IV 123, 167; SN II 231; Jāt 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) MN III 185; -loma needle-haired, having hair like needles SN II 257; name of a yakkha at Gayā SN I 207; Snp page 48; Paramatthajotikā II 551; Vism 208; -vatta needle-faced, having a mouth like a needle Pañca-g 55; -vāṇijaka a needle-seller SN 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 DN I 51; SN V 149f.; Jāt V 292; Sumaṅgalavilāsinī I 157; Vism 150 (in simile); Peta Vatthu II 937, 950.
:: Sūdaka = sūda (cook) Jāt V 507.
:: Sūju (adjective) [su + uju] upright Snp 143 = Khuddakapāṭha IX 1 (= suṭṭhu uju Paramatthajotikā I 236).
:: Sūka [cf. Skt. śūka] the awn of barley etc. SN V 10, 48; AN I 8.
:: Sūkara [Sanskrit sūkara, perhaps as sū + kara; cf. Avesta hū pig, Greek ὧς; Latin sūs; as sū = English sow] a hog, pig Vinaya I 200; DN I 5; AN II 42 (kukkuṭa + s.), 209; Iti 36; Jāt I 197 (Muṇika); II 419 (Sālūka); III 287 (Culla-tuṇḍila and Mahā-tuṇḍila); Miln 118, 267; Sammohavinodanī 11 (vara-sayane sayāpita). — feminine sūkarī Jāt II 406 (read vañjha°).
-antaka a kind of girdle Vinaya II 136; -maṁsa pork AN 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 (DB II 137, with note) as "quantity of truffles" DN II 127; Udāna 81f.; Miln 175; -potaka the young of a pig Jāt V 19; -sāli a kind of wild rice Jāt VI 531 (varia lectio sukasāli).
:: Sūkarika [from sūkara; BHS saukarika Divyāvadāna 505] a pig-killer, pork-butcher SN II 257; AN II 207; III 303; Puggalapaññatti 56; Theri 242; Jāt VI 111; Therīgāthā Commentary 204.
:: Sūla [cf. Vedic śūla] (masculine and neuter) 1. A sharp-pointed instrument, a stake Theri 488; SN V 411; Peta Vatthu IV 16; Vism 489 (in compound), 646 (khadira°, ayo°, suvaṇṇa°); Therīgāthā Commentary 288; Jāt I 143, 326; sūle uttāseti to impale AN I 48; Jāt I 326; II 443; IV 29; appeti the same Jāt III 34; VI 17, or āropeti Peta Vatthu Commentary 220. ayasūla an iron stake Jāt IV 29; Snp 667; cf. asi° and satti°. 2. A spit Jāt I 211; roasted on a spit, roasted meat Jāt III 220; maṁsa° the same, or perhaps a spit with roasted meat Jāt III 52, 220. 3. An acute, sharp pain as 397; sūlā (feminine) the same AN V 1105. cf. definition of sūl as "rujā" at Dhatupāṭha 272.
-āropana impaling, execution Miln 197, 290; -koṭi the point of the stake Dhp II 240.
:: Sūḷāra (adjective) [su + uḷāra] magnificent Mahāvaṁsa 28, 1.
:: Sūna [Sanskrit śūna] swollen Miln 35719; Jāt VI 555; often wrongly spelled suna (q.v.) Vinaya II 253 = AN 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; MN I 130, 143; also sūna Jāt VI 111; and sūṇā Jāt V 303; sūnāpaṇa Jāt 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 Jāt VI 62; see sūnā.
:: Sūpa [Vedic sūpa, cf. as sūpan = German saufen; Old High German sūf = soup] broth, soup, curry Vinaya II 77, 214f.; IV 192; DN I 105; SN V 129f. (their various flavours); AN III 49 (aneka°); Jāt II 66; Vism 343. samasūpaka with equal curry Vinaya IV 192. Also neuter Vinaya I 23921 (-āni) and feminine sūpi Jāt IV 352 (bidalasūpiyo); sūpavyañjanaka a vessel for curry and sauce Vinaya I 240.
-vyañjana curry Jāt I 197.
:: Sūpadhārita = su + upadhārita well-known Miln 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; Jāt VI 518, 555 (= sobhana°); DN II 129; Udāna 83; Peta Vatthu II 120 (= sundara-tittha Peta Vatthu Commentary 77). But sū° at MN I 76, 283; Apadāna 333.
:: Sūpatiṭṭha sūpaṭṭhita [NCPED]: properly at hand; very much present. See also: supaṭṭhita, upaṭṭhita [BD]: well set up; AN 5.122.
:: Sūpeyya (neuter) [from sūpa = Skt. sūpya] 1. belonging to soup, broth, soup MN I 448; SN III 146. 2. curry DN II 198; Cullaniddesa §314; Dhp IV 209.
-paṇṇa curry leaf, curry stuff Vism 250 = Sammohavinodanī 233; Jāt I 98, 99; -sāka a potherb for making curry Jāt IV 445.
:: Sūpika [sūpa + ika] a cook Sumaṅgalavilāsinī I 157; Jāt VI 62 (varia lectio), 277.
:: Sūpin (adjective) [from sūpa] having curry, together with curry Jāt III 328.
:: Sūra1 [Vedic śūra, from śū] valiant, courageous SN I 21; Jāt I 262, 320; II 119; (masculine) a hero, a valiant man DN I 51, 89; III 59, 142, 145 sq; AN IV 107, 110; Snp 831; Sumaṅgalavilāsinī 157, 250; (neuter) valour SN V 227, read sūriya.
-kathā a tale about heroes DN I 8; Sumaṅgalavilāsinī I 90; -kāka the valiant crow Dhp III 352; -bhāva strength, valour Jāt I 130; Vism 417 (in definition of suriya).
:: Sūra2 [Vedic sūra] the sun Therīgāthā Commentary 150 (Apadāna V 90); Jāt V 56.
:: Sūrata [= surata] soft, mild Jāt VI 286; Mahābodhivaṁsa 75; kindly disposed SN IV 305. cf. surata and sorata.
:: Sūrin (adjective) [from sūra1] wise Mahāvaṁsa 26, 23.
:: Sūriya (neuter) [abstract from sūra1] valour SN V 227 (text, sūra); Jāt I 282; Miln 4.
:: Sūsūyati [denominative from sū] to make a hissing sound "sū sū" (of a snake) Dhp II 257 (varia lectio susumāyati).
:: Sūta [Sanskrit sūta] a charioteer Jāt IV 408; a bard, panegyrist Jāt I 60; V 258.
:: Sūtighara (neuter) [sūti + ghara] a lying-in-chamber Jāt IV 188; VI 485; Vism 259 (Paramatthajotikā I pasūti°); Sammohavinodanī 33, 242.
:: Sūyati is passive of suṇāti.
:: Svāgata [su + āgata] 1. welcome Vinaya II 11; Theri 337; Therīgāthā Commentary 236. 2. learnt by heart Vinaya II 95, 249; AN 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; BHS svākhyāta] well preached Vinaya I 12, 187; II 199; MN I 67; AN I 34; II 56; Snp 567. Past participle durakkhāta Vism 213 (in detail).
:: Svāssu = so assu Jāt I 196.
:: Svātana [cf. Skt. śvastana; Geiger, Pāḷi Grammar §6, 54.4] relating to the morrow; dative °-nāya for the following day Vinaya I 27; DN I 125; Jāt I 11; Dhp I 314; IV 12.
:: Svātivatta [su + ativatta] easily overcome Snp 785; Mahāniddesa 76.
:: Sve (adverb) [cf. Skt. śvas] tomorrow Vinaya II 77; DN I 108, 205; Jāt I 32, 243; II 47; Vimāna Vatthu 230; svedivasa Dhp I 103. The diæretic form is suve, e.g. Peta Vatthu IV 15; Mahāvaṁsa 29, 17; and doubled suve suve day after day Dhp 229; Dhp III 329; Jāt V 507.
-----[ T ]-----  ☝  ￼
￼
:: -T- as composition-consonant (see Müller Pāḷi Gramar 62, 63, on euphonic consonant) especially with agge (after, from), in ajja-t-agge, tama-t-agge, dahara-t-agge AN V 300; cf. deva ta-t-uttari for tad-uttari AN 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; Snp 1052; Dhp 326; Miln 25 and taṁ (cf. yaṁ, kiṁ) Snp 1037, 1050; Jāt III 26; accusative masculine taṁ Jāt II 158, feminine taṁ Jāt VI 368; genitive tassa, feminine tassā ￼ (Snp 22, 110; Jāt I 151); instrumental tena, feminine tāya (Jāt III 188); ablative tasmā (Jāt I 167); tamhā Snp 291, 1138; (Jāt III 26) and tato (usually as adverb) (Snp 390); locative tasmiṁ (Jāt I 278), tamhi (Dhp 117); tahiṁ (adverb) (Peta Vatthu I 57) and tahaṁ (adverb) (Jāt I 384; Vimāna Vatthu 36); plural nominative masculine te (Jāt II 129), feminine tā (Jāt II 127), neuter tāni (Snp 669, 845); genitive tesaṁ, feminine tāsaṁ ￼ (Snp 916); instrumental tehi, feminine tāhi (Jāt II 128); locative tesu, feminine tāsu (Snp 670). — In composition (sandhi) both tad- and taṁ- are used with consequent phonetic changes (assimilation), viz. (a) tad°: (α) in substantive function: tadagge henceforth DN I 93 taduṭṭhāya Dhp III 344; tadūpiya (cf. Trenckner, "Notes" 77, 78 = tadopya (see discussion under opeti), but cf. Skt. 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 Jāt II 160) agreeing with, agreeable, pleasant Miln 9; tadatthaṁ to such purpose Paramatthajotikā II 565. — With assimilation: taccarita; tapparāyaṇa Snp 1114; tappoṇa (= tad-pra-ava-nata) see taccarita; tabbisaya (various) Peta Vatthu Commentary 73; tabbiparīta (different) Vism 290; Dhp III 275; tabbiparītatāya in contrast to that Vism 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 DN I 47; Snp 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) Jāt V 215 (= tasmiṁ chaṇa-divase). tad-aṅga for certain, surely, categorical (originally concerning this cf. kimaṅga), in tadaṅga-nibbuta SN III 43; tadaṅga-samatikkama Cullaniddesa §203; tadaṅga-vikkhambhana-samuccheda Vism 410; tadaṅga-pahāna as 351; Paramatthajotikā II 8; tadaṅgena AN IV 411. (b) tan°: (α) as substantive: tammaya (equal to this, up to this) Snp 846 (= tapparāyana Cullaniddesa §206); AN 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 Snp 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 Miln 1 (this is how, thus, as follows) which is the Skt. form for the usual Pāḷi seyyathā (instead of ta-(y)-yathā, like ta-y-idaṁ); cf. Trenckner, Miln page vii. — a sporadic form for tad is tadaṁ Snp 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) Snp 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 DN I 60; yam etaṁ pañhaṁ apucchi ajita taṁ vadāmi te: Snp 1037; taṁ te pavakkhāmi (this now shall I tell you:) Snp 1050; tesaṁ Buddho vyākāsi (to those just mentioned answered B.) Snp 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" DN 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 Jāt II 159; yaṁ taṁ kayirā "whatever he may do" Dhp 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 Jāt I 384; Vimāna Vatthu 36, 187; tato tato Snp 390. (b) the same in disjunctive comparative sense: taṁ ... taṁ is this so and is this so (too) = the same as viz. taṁ jīvaṁ taṁ sarīraṁ is the soul the same as the body (opposite aññaṁ j. a. s.) AN 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 DN 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: SN II 17; MN I 487; Snp 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 AN 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. DN I 49; yena Gotamo ten'upasaṅkama go where G. is DN I 88; yena āvasathāgāraṁ ten'upasaṅkami DN II 85 etc.; yena vā tena vā palāyanti they run here and there AN II 33; (c) so then, now then, therefore, thus (often with hi) Jāt I 151, 279; Peta Vatthu Commentary 60; Miln 23; tena hi DN II 2; Jāt I 266; III 188; Miln 19. — ablative tasmā (c) out of this reason, therefore Snp 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: MN I 198, 434, 488; AN V 5. 2. skin, hide (similar to camma, denoting the thick, outer skin, as contrasted with chavi, thin skin, see chavi and cf. Jāt 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: AN I 50 = Saddhammopāyana 46; taca-maṁsāvalepana (+ aṭṭhī nahāru-saṁyutta) Snp 194 = Jāt 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 Snp 1, same simile Peta Vatthu I 121 (= nimmoka Peta Vatthu Commentary 63). — kañcanasannibha-taca (adjective) of golden-coloured skin (a sign of beauty) Snp 551; Vimāna Vatthu 302 = 323; Miln 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 Jāt I 116; Dhp I 243; II 87, 140, 242. cf. also Vism 353; Dhp 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) SN I 70 = 98 = Iti 45; (b) a (rope of) strong fibre Jāt 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," Skt. tathya] true, real, justified, usually in combination with bhūta. Bhūta taccha tatha, DN I 190 (paṭipadā: the only true and real path) SN V 229 (dhamma; text has tathā, varia lectio tathaṁ better); as bhūta t. dhammika (well founded and just) DN I 230. bhūta + taccha: AN II 100 = past participle 50; Vimāna Vatthu 72. — yathā tacchaṁ according to truth Snp 1096. which is interpreted by Cullaniddesa §270: tacchaṁ vuccati amataṁ Nibbānaṁ, etc. — (neuter) taccha a truth Snp 327. — ataccha false, unreal, unfounded; a lie, a falsehood DN I 3 (abhūta + t.); Vimāna Vatthu 72 (= musā).
:: Tacchaka = taccha1. (a) a carpenter Dhp 80 (cf. Dhp II 147); Miln 413. magga° a road-builder Jāt VI 348. (b) = taccha-sūkara Jāt IV 350. (c) a class of Nāgas DN II 258. — feminine tacchikā a woman of low social standing (= veṇī, bamboo-worker) Jāt V 306.
:: Tacchati [from taccha1, cf. taccheti] to build, construct; maggaṁ t. to construct or repair a road Jāt VI 348.
:: Taccheti [probably a denominative from taccha1 = Latin texo to weave (original to plait, work together, work artistically), cf. Skt. taṣṭṛ architect = Latin textor; Skt. 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 Jāt I 201; Miln 372, 383.
:: Tadanurūpa (adjective) [cf. ta° I.a] befitting, suitable, going well with Jāt VI 366; Dhp IV 15.
:: Tadaṅga [DPL]: One of the pahānas is called tadaṅgapahānaṁ, which Vij. explains SN "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) DN II 157; Jāt 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" Jāt I 215 (cf. Latin quondam); tadā-sotāpanna-upāsaka Jāt 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; Iti 68; Dhp 54, 55, 56 (candana + t.); Jāt IV 286; VI 100 (the shrub), 173 (the same); Miln 338; Dāṭhāvaṁsa V 50; Dhp I 422 (tagara-mallikā two kinds of gandhā). [BD]: AN 3.78
:: 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 Jāt V 66; ekaṁse nipāta Jāt V 307): truly, surely, there now! Vinaya II 126, 297; DN I 85; MN I 207, 463; III 179; Jāt V 65 (varia lectio tagghā); Snp page 87.
:: Tajja [tad + ya, cf. Skt. 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) AN I 207; Miln 53. Also with reference to sense-impressions, etc. denoting the complemental sensation SN IV 215; MN 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 Jāt II 169; Vimāna Vatthu 509; Vimāna Vatthu 212 (bhayasantajjana).
:: Tajjaniya [gerund of tajjeti] to be blamed or censured Vism 115 (a°); (noun) censure, blame, scorn, rebuke MN 50; Miln 365. As technical term °kamma one of the saṅgha-kammas: Vinaya I 49, 53, 143f., 325; II 3f., 226, 230; AN 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 Jāt 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 (—°) DN I 141 (daṇḍa°, bhaya°); Dhp 188 (bhaya°); past participle 56. Especially in combination maraṇa-bhaya° moved by the fear of death Jāt 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 Skt. 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), DN I 16 (°pariyāhata); MN I 68 (the same); Snp 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; Vism 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 = DN I 12 = SN I 136 = MN 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 Snp 972; -gahaṇa the thicket of doubt or sophistry Jāt I 97; -vaḍḍhana increasing furthering doubt or wrong ideas Snp 1084 (see Cullaniddesa §269); -hetu ground for doubt (or reasoning?) AN 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 Miln 173; Jāt I 340; II 363; Dhp II 68 (takkādi-ambila).
:: Takkaḷa (neuter) a bulbous plant, a tuberose Jāt IV 46, 371 (biḷāli°, explained at 373 by takkala-kanda) = VI 578.
:: Takkaṇa (neuter) thought, representation (of: —°) Jāt I 68 (ussāvabindu°).
:: Takkara1 (= tat-kara) a doer thereof DN I 235, MN I 68; Dhp 19.
:: Takkara2 a robber, a thief Jāt IV 432.
:: Takkārī (feminine) the tree Sesbania Aegyptiaca (a kind of acacia) Theri 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 Jāt I 273, 396, 468; III 233.
:: Takkika (adjective) [from takka1] doubting, having wrong views, foolish; masculine a sophist, a fool Udāna 73; Jāt I 97; Miln 248.
:: Takkin (adjective/noun) [from takka1] thinking, reasoning, especially sceptically; a sceptic DN I 16 (takkī vīmaṁsī); MN 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 Jāt I 291; also as name of place at Miln 359 (the Takola of Ptolemy; perhaps = Skt. karkoṭa: Trenckner, "Notes", page 59).
:: Takkoṭaka [is reading correct?] a kind of insect or worm Vism 258. Reading at the same passage Paramatthajotikā I 58 is kakkoṭaka.
:: Tala (neuter) [derivation uncertain. cf. Skt. tala masculine and neuter; cf. Greek τηλί (dice-board), Latin tellus (earth), tabula (= table). Old-Irish talam (earth), as pel (= deal), Old High German dili = German diele] (a) flat surface (with reference to either top or bottom: cf. German Boden), level, ground, base Jāt I 60, 62 (pāsāda° flat roof); III 60 (the same); paṭhavī° (level ground) Jāt II 111, cf. bhūmi° Peta Vatthu Commentary 176; ādāsa° surface of a mirror Vism 450, 456, 489; salila° (surface of pond) Peta Vatthu Commentary 157; Vimāna Vatthu 160; heṭṭhima° (the lowest level) Jāt I 202; Peta Vatthu Commentary 281; — Jāt 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 Jāt II 223; Vism 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; Dhp III 50; cf. Vinaya Texts I 51.
:: Talika (adjective) [from tala] having a sole, in eka-°upāhanā asandal with one sole Jāt 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 Skt. forms are taṭaka, taṭāka, taḍāga] a pond, pool, reservoir Vinaya II 256; Jāt I 4, 239; Peta Vatthu Commentary 202; Sumaṅgalavilāsinī I 273; Miln 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; as 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) Snp 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 DN III 233; AN II 85 = past participle 51; Jāt II 17. — tamā tamaṁ out of one "duggati" into another Snp 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 Skt. tamaḥ pāre) SN V 154, 163.
-andhakāra (complete) darkness (of night) varia lectio for samandha° at Jāt III 60 (Kern: tamondhakāra); -nivuta enveloped in d. Snp 348; -nuda (tama° and tamo°), dispelling darkness, frequent as epithet of the Buddha or other sages Snp 1133, 1136; Iti 32, 108; Cullaniddesa §281; Vimāna Vatthu 352 (= Vimāna Vatthu 161); Miln 1, 21, etc.; -parāyaṇa (adjective) having a state of darkness or "duggati" for his end or destiny SN I 93; AN 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. Skt. 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) Theri 440 (colour of an ox); °akkhin Vimāna Vatthu 323 (timira°) Saddhammopāyana 286; °nakhin Jāt VI 290; °nettā (feminine) ibid.; °bhājana Dhp I 395; °mattika Dhp IV 106; °vammika Dhp III 208; °loha Peta Vatthu Commentary 95 (= loha).
:: Tambūla (neuter) [Sanskrit tambūla] betel or betel-leaves (to chew after the meal) Jāt I 266, 291; II 320; Vism 314; Dhp III 219. °—°pasibbaka betel-bag Jāt VI 367.
:: Tanaya and tanuya [at SN I 7, varia lectio tanaya, cf. BHS tanuja Avadāna-śataka II 200] offspring, son Mahāvaṁsa 7, 28. plural tanuyā [= Skt. tanayau] son and daughter SN I 7.
:: Tandita (adjective) [past participle of tandeti = Skt. tandrayate and tandate to relax. From *ten, see tanoti] weary, lazy, giving way Miln 238 (°kata). Usually a° active, keen, industrious, sedulous Dhp 305, 366, 375; Vimāna Vatthu 3322; Miln 390; Vimāna Vatthu 142. cf. tandī.
:: Tandī (feminine) [Sanskrit tanita] weariness, laziness, sloth SN V 64; MN I 464; AN I 3; Snp 926, 942; Jāt V 397 (+ ālasya); Vibhaṅga 352 (the same).
:: Tanoti [*ten; cf. Skt. tanoti, Greek τείνω, τόνος, τέτανος; Latin teneo, tenuis, tendo (English ex-tend); Gothic panjan; Old High German denen; cf. also Skt. 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 Jāt I 356 (°vitata-ṭṭhāna the place of weaving); Dhp I 424. At Jāt 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" SN II 92; IV 158; AN II 211; Dīpavaṁsa XII 32. See guḷā; -āvuta weaving, weft, web SN V 45; AN I 286; -bhaṇḍa weaving appliances Vinaya II 135; -rajjuka "stringing and roping," hanging, execution Jāt IV 87; [BD: "String him up."] -vāya a weaver Jāt I 356; Miln 331; Vism 259; Dhp 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; Theri 390 (cf. Therīgāthā Commentary 257); Jāt IV 389; Dhp I 163; Peta Vatthu Commentary 151. 2. line, lineage (+ paveṇi custom, tradition) Jāt VI 380; Dhp I 284.
-dhara bearer of tradition Vism 99 (+ vaṁsānurakkhake and paveṇipālake).
3. a sacred text; a passage in the scriptures Vism 351 (bahu-peyyāla°); avimutta-tanti-magga Sumaṅgalavilāsinī I 2; Paṭisambhidāmagga I 2.
-s-sara string music Vinaya I 182; Jāt III 178.
:: Tantu [Vedic tantu, cf. tanta] a string, cord, wire (of a lute) Jāt 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; Vism 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 Dhp III 176; Peta Vatthu Commentary 38.
:: Tanuka (adjective) = tanu; little, small Dhp 174 (= Dhp 175); Snp 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 AN I 160 (manussānaṁ khayo hoti tanuttaṁ paññāyati); II 144 (rāga°, dosa°, moha°); especially in phrase (characterizing a Sakadāgāmin) "rāga-d.-mohānaṁ tanuttā sakadāgāmī hoti" DN I 156; SN V 357f., 376, 406; AN 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 Jāt III 53; Peta Vatthu Commentary 105. — Vinaya I 244; AN I 130; Jāt I 255; III 55, 425 (taṇḍulāni metri causā); VI 365 (mūla° coarse r., majjhima° medium r., kaṇikā the finest grain); Snp 295; past participle 32; Dhp I 395 (sāli-taṇḍula husked rice); Sumaṅgalavilāsinī I 93. cf. ut°.
-ammaṇa a measure (handful?) of rice Jāt II 436; -dona a rice-vat or rice-bowl Dhp IV 15; -pāladvārā "doors (i.e. house) of the rice-guard" name of place MN II 185; -muṭṭhi a handful of rice Peta Vatthu Commentary 131; -homa an oblation of rice DN I 9.
:: Taṇḍuleyyaka [cf. Skt. taṇḍulīya] the plant Amaranthus polygonoides Vimāna Vatthu 99 (enumerated amongst various kinds of ḍāka).
:: Taṇhā [SUTTA SEARCH] [GLOSSOLOGY] ￼ (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 taṇhā is tasiṇā] literally drought, thirst; figurative craving, hunger for, excitement, the fever of unsatisfied longing (with locative: kabaḷiṅkāre āhāre "thirst" for solid food SN II 101f.; cīvare piṇḍapāte taṇhā = greed for Snp 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 (DN 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 (SN 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 (Dhammasaṅgaṇi), 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 taṇhā 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 (SN V 420; Vinaya I 10) and often afterwards DN II 61, 308; III 216, 275; SN III 26, 158; Iti 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 DN III 216; Vibhaṅga 395; and yet another as rūpa°, arūpa° and nirodha° at DN III 216. — The source of taṇhā 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.: DN II 58; Paṭisambhidāmagga I 6f.; Cullaniddesa §271I; in threefold aspects (as kāma-taṇhā, bhava° and vibhava°) with relation to the six senses discussed at Vism 567f.; also under the term cha-taṇha-kāyā (sixfold group, see compounds) MN I 51; III 280; Paṭisambhidāmagga I 26; elsewhere called chadvārika-taṇhā "arising through the six doors" Dhp III 286.[?] [BD] pg 44, v 180, 186, 216, ch 24. — 18 varieties of taṇhā (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 AN 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. Thera 1091f. 2. Import of the term: (a) various characterizations of taṇhā: mahā° Snp 114; kāma° SN I 131; gedha° SN I 15; bhava° DN 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" AN II 211f.; taṇhāya jāyatī soko taṇhāya jāyatī bhayaṁ taṇhāya vippamuttassa n'atthi soko kuto bhayaṁ Dhp 216; taṇhāya uḍḍito loko SN I 40; yaṁ loke piyarūpaṁ sātarūpaṁ etth'esā taṇhā ... Vibhaṅga 103; it is the fourth constituent of Māra's army (Māra-senā) Snp 436; Māra's daughter, SN I 134.[?] In comparisons: taṇhā + jālinī visattikā SN I 107; = bharādānaṁ (taṇhā ponobbhavikā nandirāga-sahagatā) SN III 26; V 402: gaṇḍa = kāya, gaṇḍamūlan ti taṇhāy'etaṁ adhivacanaṁ SN IV 83; = sota SN IV 292 (and akhīṇāsavo = chinnasoto); manujassa pamatta-cārino taṇhā vaḍḍhati māluvā viya Dhp 334. (b) taṇhā as the inciting factor of rebirth and incidental cause of saṁsāra kammaṁ khettaṁ viññāṇaṁ bījaṁ taṇhā sineho ... evaṁ āyatiṁ punabbhavābhinibbatti hoti AN I 223; taṇhā ca avasesā ca kilesā: ayaṁ vuccati dukkha-samudayo Vibhaṅga 107, similarly Nettipakaraṇa 23f.; as ponobbhavikā (causing rebirth) SN 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; DN II 31, 33, 56, etc.; taṇhā and upadhi: taṇhāya sati upadhi hoti taṇhā asati up. na hoti SN II 108; ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti, etc. SN II 109; taṇhāya nīyati loko taṇhāya parikissati SN I 39; taṇhā saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti Iti 8. See also taṇhā-dutiya. (c) To have got rid of taṇhā is Arahantship: vigata-taṇha vigata-pipāsa vigata-pariḷāha DN III 238; SN III 8, 107f., 190; samūlaṁ taṇhaṁ abbuyha SN I 16 = 63, 121 (Godhiko parinibbuto); III 26 (nicchāto parinibbuto); vīta° Snp 83, 849, 1041 (+ nibbuta); taṇhāya vippahānena SN I 39 ("Nibbānaṁ" ti vuccati), 40 (sabbaṁ chindati bandhanaṁ); taṇhaṁ mā kāsi mā lokaṁ punar āgami Snp 339; taṇhaṁ pariññāya ... te narā oghatiṇṇā ti Snp 1082; ucchinna-bhava-taṇhā Snp 746; taṇhāya vūpasama SN III 231; taṇhā-nirodha SN IV 390. — See also MN I 51; Dhp 154; Iti 9 (vita° + anādāna), 50 (°ṁ pahantvāna); Snp 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) taṇhā 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 taṇhā SN III 103; [? taṇhādhigatena] -ādhipanna seized by taṇhā SN I 29; Snp 1123; -ādāsa the mirror of taṇhā AN II 54; -ābhinivesa full of taṇhā Peta Vatthu Commentary 267; -āluka greedy Jāt II 78; -uppādā (plural) (four) grounds of the rise of craving (viz. cīvara, piṇḍapāta, senāsana, itibhavābhava) AN II 10 = Iti 109; DN III 228; Vibhaṅga 375; -kāyā (plural) (six) groups of taṇhā (see above B 1) SN II 3; DN 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 Dhp 187 (explained at Dhp 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; SN III 133; Iti 88, etc. (see Nibbāna). In the same sense: sabbañjaho taṇhakkhaye vimutto Vinaya I 8 = MN I 171 = Dhp 353; taṇhākkhaya virāga nirodha Nibbāna AN II 34, explained at Vism 293; bhikkhu arahaṁ cha ṭhānāni adhimutto hoti: nekkhammādhimutto, paviveka°, avyāpajjha°, upādānakkhaya°, taṇhakkhaya°, asammoha° Vinaya I 183; cf. also Snp 70, 211, 1070, 1137; -gata obsessed with excitement, i.e. a victim of taṇhā Snp 776; -gaddula the leash of taṇhā Cullaniddesa §271 II 1; -cchida breaking the cravings Snp 1021, 1101; -jāla the snare of taṇhā MN I 271; Thera 306; Cullaniddesa §271 II; -dutiya who has the fever or excitement of taṇhā As his companion AN II 10 = Iti 9 = 109 = Snp 740, 741 = Cullaniddesa §305; cf. Buddhist Manual of Psychological Ethics 256, note 2; -nadī the river of taṇhā Cullaniddesa §271 II; cf. nadiyā soto ti: taṇhāy'etaṁ adhivacanaṁ Iti 114; -nighātana the destruction of taṇhā Snp 1085; -pakkha the party of taṇhā, all that belongs to taṇhā Nettipakaraṇa 53, 69, 88, 160; -paccaya caused by taṇhā Snp 144; Vism 568; -mūlaka rooted in taṇhā (dhammā: nine items) Paṭisambhidāmagga I 26, 130; Vibhaṅga 390; -lepa cleaving to taṇhā Cullaniddesa §271 III; (+ diṭṭhi-lepa); -vasika being in the power of taṇhā Jāt IV 3; -vicarita a thought of taṇhā AN II 212; -saṅkhaya (complete) destruction of taṇhā; °sutta MN I 251 (cūḷa°), 256 (mahā°): °vimutti salvation through cessation of taṇhā MN I 256, 270, and °vimutta (adjective) SN IV 391; -samudda the ocean of taṇhā Mahāniddesa §271 II; -sambhūta produced by taṇhā (taṇhā ayaṁ kāyo) AN II 145 (cf. Snp page 144; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayā); -saṁyojana the fetter of taṇhā (adjective) fettered, bound by taṇhā, in phrase taṇhā-saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti Iti 8, and taṇhā-saṁyojanānaṁ sattānaṁ sandhāvataṁ saṁsarataṁ SN II 178 = III 149 = Peta Vatthu Commentary 166; AN I 223; -salla the sting or poisoned arrow of taṇhā SN 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. Skt. tṛṣyati to have thirst] to have thirst for SN II 13 (for vv.ll. tuṇhīyati;. tasati); Vism 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 DN I 161 = SN IV 330; anattha-sañhitaṁ ñatvā yaṁ kiñci aparaṁ tapaṁ SN I 103; Jāt 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. DN III 42f., 232 (attan and paran°), 239; SN I 38, 43; IV 118, 180; MN II 155, 199; DN II 49 = Dhp 184 (paramaṁ tapo), 194 (tapo sukho); Snp 77 = SN I 172 (saddhā bījaṁ tapo vuṭṭhi); Snp 267 (t. ca brahmacariyā ca), 655 (the same), 901; Peta Vatthu I 32 (instrumental tapasā = brahmacariyena Peta Vatthu Commentary 15); Jāt 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 SN I 103; -jigucchā disgust for asceticism DN I 174; III 40, 42f., 48f.; AN II 200; -pakkama = °kamma DN I 165f. (should it be tapopakkama = tapa + upakkama, or tapo-kamma?); -vana the ascetic's forest Vism 58, 79, 342. [BD]: It has been noted that Gotama does not condemn all sorts of Tapas. See: MN 22; SN 42.12.
:: 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 Jāt 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 AN I 49 = Iti 24; AN IV 97 (commentary tāpajanaka); V 276; Jāt IV 177; Dhammasaṅgani 1305.
:: Tapanīya2 (neuter) also tapaneyya (Jāt V 372) and tapañña (Jāt VI 218) [original gerund of tapati] shining; (noun) the shining, bright metal, i.e. gold (= rattasuvaṇṇa Jāt V 372; Therīgāthā Commentary 252) Theri 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 = AN IV 184 (tapassī samaṇo Gotamo); DN III 40, 42f., 49; SN I 29; IV 330, 337f.; MN I 77; Snp 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, Dhp 387 (divā tapati ādicco, etc. = virocati Dhp IV 143); Snp 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 DN 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) Dhp 17, 136 (t. sehi kammehi dummedho = paccati Dhp III 64).
:: Tappati2 [Sanskrit tṛpyate, causative tarpayati; °terp = Greek τέρπω] (instrumental) to be satiated, to be pleased, to be satisfied Jāt I 185 (puriso pāyāsassa t.); II 443; V 485 = Miln 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 Jāt III 342 (in full). Also tappaya in compound dut° hard to be satisfied AN I 87; past participle 26, — past participle titta. — causative tappeti to satisfy, entertain, regale, feed Iti 67 (annapānena); Peta Vatthu II 48 (the same) Miln 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 AN I 87; past participle 27 (of a sammā-sambuddha).
:: Tara [see tarati] (noun) crossing "transit," passing over Snp 1119 (maccu°). — (adjective) to be crossed, passable, in duttara hard to cross SN IV 157; Snp 174, 273 (oghaṁ t. duttaraṁ); Theri 10; Iti 57. Also as su-duttara SN I 35; V 24.
-esin wanting to pass over Jāt III 230
:: Taraccha [derivation unknown. The Skt. forms are tarakṣu and tarakṣa] hyena Vinaya III 58; AN III 101; Miln 149, 267; Dhp a331; Mahābodhivaṁsa 154. — feminine taracchi Jāt 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 Vism 157.
:: Tarati1 ￼ [Vedic tarati, *ter (tṛ) to get to the other side, cf. Latin termen, terminus, Greek τεμμα, τέρϕρον; also Latin trans = Gothic pairh = as 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.) SN I 53, 208, 214; V 168, 186; Snp 173, 273, 771, 1069; saṅgaṁ Snp 791; visattikaṁ Snp 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 Jāt III 189 (samuddaṁ) and atāri Snp 355, 1047 (jāti-maraṇaṁ), plural atāruṁ Snp 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 Thera 291; present participle taramāna in °rūpa (adjective) quickly, hurriedly Snp 417; Peta Vatthu II 62; Peta Vatthu Commentary 181 (= turita) and ataramāna Vinaya I 248; gerundive taraṇīya Thera 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: MN I 459 (in simile); °vaccha, °vacchaka, °vacchī: Vinaya I 193; Jāt I 191; Dhp II 35; Vimāna Vatthu 200. — Vinaya I 243 (fresh milk); DN 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°); MN I 432; Vism 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. [BD: MN 64]
:: Tasa (adjective) [from tasati2] 1. trembling, frightened Jāt 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. SN I 141; IV 117, 351; V 393; Snp 146, 629; Dhp 405, Thera 876; Jāt V 221; Cullaniddesa §479; Dhp IV 175.
:: Tasara (neuter) [Vedic tasara, cf. tanta, etc.] a shuttle Snp 215, 464, 497; Dhp 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 SN II 13; Miln 254, — past participle tasita1. cf. pari°.
:: Tasati2 [Vedic trasati = Greek τρέω, Latin terreo (= terror); °ters from °ter in Skt. tarala, cf. also Latin tremo (= tremble) and trepidus] to tremble, shake, to have fear; to be frightened Snp 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) SN V 54, 58; Cullaniddesa §479 (to be read for tasitā?); Dhp 342, 343.
:: Tasita1 [past participle of tasati1] dried up, parched, thirsty SN II 110, 118; Snp 980, 1014 (not with Fausbøll = tasita2); Jāt IV 20; Peta Vatthu II 936 (chāta + t.), 103 (= pipāsita Peta Vatthu Commentary 143); III 65 (= pipāsita Peta Vatthu Commentary 127, 22); Miln 318 (kilanta + t.).
:: Tasita2 [past participle of tasati2] frightened, full of fear Jāt I 26 (bhīta + t.). 342, IV 141 (the same): Cullaniddesa §479 (or = tasiṇā?). atasita fearless SN 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 MN II 249; + tiṇavatthāraka DN III 254; AN 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 AN IV 347.
:: Tata [past participle of tanoti] stretched, extended, spread out SN I 357 (jāla); Jāt IV 484 (tantāni jālāni Text, katāni varia lectio for tatāni). Note: samo tata at Jāt 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 DN I 190 (+ bhūta taccha); MN III 70; Thera 347; Snp 1115 (= Cullaniddesa §275 taccha bhūta, etc.). (neuter) tathaṁ = saccaṁ, in cattāri tathāni the four truths SN 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 Jāt II 125 (see tatta2). — yathā tathaṁ (cf. yathā tacchaṁ) according to truth, for certain, in truth Snp 699, 732, 1127. — Cariyāpiṭaka vitatha.
-parakkama reaching out to the truth Jāt V 395 (= saccanikkama); -vacana speaking the truth (cf. tathāvādin) Miln 401.
:: Tathatā (feminine) [abstract from tathā > tatha] state of being such, such-likeness, similarity, correspondence Vism 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 DN I 175, similarly SN II 199; SN II 209 (paṭipajjitabba being conducive to N.); Miln 255; Vism 214. (b) tathattāya upa neti (of acittaṁ bhāvitaṁ) the same SN IV 294 = MN I 301; SN V 90, 213f. (c) tathattāya cittaṁ upasaṁharati the same MN I 468. — ablative tathattā in truth, really Snp 520f. (cf. Mahāvastu III 397).
:: Tathā (adverb) [Sanskrit tathā, cf. also kathaṁ] so, thus (and not otherwise, opposite aññathā), in this way, likewise Snp 1052 (varia lectio yathā); Jāt I 137, etc. — Often with eva: tath'eva just so, still the same, not different DN III 135 (taṁ tath'eva hoti no aññathā); Jāt I 263, 278; Peta Vatthu I 83; Peta Vatthu Commentary 55. Corresponding with yathā: tathā ... yathā so ... that Dhp 282; Peta Vatthu Commentary 23 (tathā akāsi yathā he made that ..., cf. Latin ut consecutive); yathā ... tathā As ... so also Snp 504; Jāt 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) Snp 229 (= tathāvidha Paramatthajotikā I 185), 233; Iti 33, 90; -kārin acting so (corresponds with yathāvādin: acting as he speaks, cf. tāthāvādin) Snp 357; Iti 122; -gata see seperate; -bhāva "the being so," such a condition Jāt I 279; -rūpa such a, like this or that, especially so great, such Vinaya I 16; Snp page 107; Iti 107; Sumaṅgalavilāsinī I 104; Peta Vatthu Commentary 5, 56. neuter adverb thus Peta Vatthu Commentary 14. cf. evarūpa; -vādin speaking so (cf. °kārin) Snp 430; Iti 122 (of the Tathāgata); -vidha such like, so (= tathā-rūpa) Snp 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. — DN I 12, 27, 46, 63; II 68, 103, 108, 115, 140, 142; III 14, 24f., 32f., 115, 217, 264f., 273f.; SN I 110f.; II 222f.; III 215; IV 127, 380f.; AN I 286; II 17, 25, 120; III 35, etc.; Snp 236, 347, 467, 557, 1114; Iti 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 AN V 33f. = Paṭisambhidāmagga II 174; MN I 69; SN II 27; Cullaniddesa §466. Other sets of five at AN III 9; of six AN III 417f. (see bala); -sāvaka a disciple of the Tathāgata DN II 142; AN I 90; II 4; III 326f.; Iti 88; Snp 15.
:: Tathiya (adjective) [Sanskrit tathya = taccha] true, Snp 882, 883.
:: Tatiya ￼ [Sanskrit tṛtīya, Avesta ōritya, Greek τρίτος, Latin tertius, Gothic pridja, English third] ordinal number the third. — Snp 97 (parābhavo); 436 (khuppipāsā as the 3rd division in the army of Māra), 1001; Jāt II 353; Dhp 309; Peta Vatthu Commentary 69 (tatiyāya jātiya: in her third birth). Tatiyaṁ (neuter adverb) for the 3rd time DN II 155; Snp 88, 95, 450; tatiyavāraṁ the same Dhp I 183; Vimāna Vatthu 47 (= at last); yāva tatiyaṁ the same Vinaya II 188; Jāt I 279; Dhp II 75; Peta Vatthu Commentary 272 (in casting the lot: the third time decides); yāva tatiyakaṁ the same DN I 95.
:: Tato [ablative of pronoun base ta° (see ta° II 4)] 1. from this, in this SN III 96 (tatoja); Jāt III 281 (tato paraṁ beyond this, after this); Cullaniddesa §664 (the same); Sumaṅgalavilāsinī I 212 (tatonidāna). 2. thence Jāt I 278; Miln 47. 3. thereupon, further, afterwards Jāt I 58; Dhp 42; Miln 48; Peta Vatthu Commentary 21, etc.
:: Tatra [Sanskrit tatra] = tattha in all meanings and applications, viz: A. 1. there: Dhp 375; Peta Vatthu Commentary 54. tatrāpi DN I 81 = Iti 22 (tatrāpāsiṁ). tatra pi DN I 1 (= Sumaṅgalavilāsinī I 42). tatra kho Vinaya I 10, 34; AN V 5f.; 354f. (cf. atha kho). In explanations: Peta Vatthu Commentary 19 (tatrāyaṁ vitthārakathā "here follows the story in detail"). 2. in this: Snp 595 (tatra kevalino smase); Dhp 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) Vism 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 Snp 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; Vism 506.
:: Tatta1 [past participle of tapati] heated, hot, glowing; of metals: in a melted state (cf. uttatta) AN II 122 (tattena talena osiñcante, As punishment); Dhp 308 (ayoguḷa); Jāt II 352 (the same); IV 306 (tattatapo "of red-hot heat," i.e. in severe self-torture); Miln 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 Jāt II 125 (ñatvā); III 276 (ajānitvā not knowing exactly).
:: Tattaka1 [tatta past participle of tappati2 + ka] pleasing agreeable, pleasant Miln 238 (bhojana).
:: Tattaka2 (adjective) (= tāvataka) of such size, so large Vism 184 (corresponding with yattaka); tattakaṁ kālaṁ so long, just that time, i.e. the specified time (may be long or short = only so long) Dhp I 103 (varia lectio ettakaṁ); II 16 (= ettaka).
:: Tattha [Sanskrit tatra adverb of place, cf. Gothic papro and also Skt. atra, yatra] A. 1. of place: (a) place where = there, in that place Snp 1071, 1085; Dhp 58; Jāt I 278; Peta Vatthu I 1015; often with eva: tatth'eva right there, on the (very same) spot SN I 116; Jāt 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; Dhp I 21; Peta Vatthu Commentary 7, etc. (b) direction: there, to this place Jāt 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. Snp 1115 (etam abhiññāya tato tattha vipassati: Paramatthajotikā II tatra); tattha yo maṅku hoti Dhp 249 (= tasmiṁ dāne masculine Dhp 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) DN I 156; AN I 232; II 5; IV 12; SN V 357; MN 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 Iti 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 Jāt I 232, 303; II 315 (udapāna°); IV 141; Paramatthajotikā II 519, Dhp 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): Jāt 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 Dhp IV 176; Dhp 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 Jāt 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); Jāt I 141 (varia lectio taddhika); Vism 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 (Snp 311), and tayas (tayas su dhammā Snp 231, see Paramatthajotikā I 188) feminine tisso (DN I 143; AN V 210; Iti 99) neuter tīṇi (AN I 138, etc.), also used as absolute form (eka dve tīṇi) Khuddakapāṭha III (cf. Paramatthajotikā I 79 and tīṇi lakkhaṇā for lakkhaṇāni Snp 1019); genitive masculine neuter tiṇṇaṁ (Jāt III 52, 111, etc.), feminine tissannaṁ; instrumental tīhi (ṭhānehi Dhp 224, vijjāhi Iti 101); locative tīsu (janesu Jāt I 307; vidhāsu Snp 842). — In composition and derivation: ti in numerical compounds: tidasa (thirty) q.v.; tisata (three-hundred) Snp 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 (SN I 192 Snp pages 102, 103) (thirteen) [Sanskrit trayodaśa, Latin tredecim]; tevīsa (twenty-three) Vimāna Vatthu 5; tettiṁsa (thirty-three) Jāt I 273; Dhp 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. Miln 382. tādī: Snp 712, 803 (and 154 tādīno for tādino, see Paramatthajotikā II 201f.); tādi Snp 488, 509, 519f.; Dhp 95; genitive tādino Dhp 95, 96; with reference to the Buddha DN II 157 (ṭhitacittasa tādino, in BHS sthiracittasya tāyinaḥ Avadāna-śataka II 199); Vimāna Vatthu 186 (explanation Vimāna Vatthu 95: iṭṭhādisu tādilakkhaṇasampattiyā tādino Satthu: see Mahāniddesa 114f.), of Arahant AN II 34; Snp 154 (or tādīno); instrumental tādinā Snp 697; Miln 382; accusative tādiṁ Snp 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 Vism 5, 214; -lakkhaṇa the characteristic of such (a being) Jāt 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 Jāt I 151; III 280; Snp 112, 317, 459; Cullaniddesa §277 (in explanation of tathāvidha); Iti 68; Peta Vatthu II 94; Peta Vatthu Commentary 69, 72; Miln 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. Skt. tvādṛśa] like you Jāt I 167; V 107.
:: Tādisaka (adjective) = tādisa1, of such character Snp 278; Iti 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), Borassus fla belliformis; frequent in comparisons and similes MN I 187; Jāt 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 Jāt V 372 (= raji).
-aṭṭhika a kernel of the palm fruit Dhp II 53, cf. 60 (°aṭṭhi-khaṇḍa); -kaṇḍa a bulbous plant Jāt IV 46 (= kalamba); -kkhandha the trunk of a palm Jāt 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 Iti 84; -paṇṇa a palm-leaf Dhp 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. Jāt IV 402; -vaṇṭa [Sanskrit tālavṛṇṭa] a fan Vinaya II 130 (+ vidhūpana), 137; Jāt 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 MN I 370; SN I 69; IV 84; AN I 135; II 38; Jāt V 267; tālav° SN III 10; V 327; Theri 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) Jāt V 267 (= chinnamūla-tālo viya Niraye nibbattanti page 273), cf. MN I 250; °vāra "palm-time" (?) or is it tāḷa° (gong-time?) Dhp II 49 (note: from tala-pratiṣṭhāyāṁ?).
:: Tālīsa1 (neuter) (also tālissa Jāt IV 286, tālīsaka Miln 338) [cf. Skt. tālī, tālīśa and talāśā] the shrub Fla courtia cataphracta and a powder or ointment obtained from it Vinaya I 203 (+ tagara); Jāt IV 286 (the same); Miln 338.
:: Tālīsa2 (No. 40) is short for cattāḷīsa, e.g. Apadāna 103, 234 and passim.
:: Tālu [Sanskrit tālu, see tala] the palate Snp 716; Jāt I 419; Vism 264 (°matthaka top of page); Peta Vatthu Commentary 260.
:: Tāḷa1 [taḍ, cf. Skt. 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. Jāt I 3; VI 60; Thera 893; Sumaṅgalavilāsinī I 85; as 319 (kaṁsa°). (b) music in general Dhp IV 67.
-āvacara musical time or measure, music, a musician DN II 159 (varia lectio tāla°); Jāt 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 SN IV 290; V 453; Vism 500; -cchidda the same Vinaya II 120, 148, 153 (all tāla°); III 118; Dhp 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) MN I 87; AN II 122; Cullaniddesa §604; Peta Vatthu Commentary 4, etc. — present participle passive taḍḍamāna (for °tāḍyamāna) Jāt VI 60 (so read for taddamāna; commentary poṭhīyamāna), — past participle tāḷita Jāt 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 Thera 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): DN I 95 (°ṁ, etc. gavesin seeking refuge); AN I 155; SN IV 315 (maṁtāṇa, etc. Adjective protected by me, in my shelter). — SN I 2, 54, 55, 107 (°ṁ karoti); IV 372 (°gāmī maggo); AN IV 184; Snp 668 (°ṁ upeti); Dhp 288; Jāt I 412 (= protector, explained by tāyitā parittāyitā patiṭṭhā); Saddhammopāyana 224, 289. cf. tātar and tāyati.
:: Tāṇatā (feminine) [abstract of tāṇa] protection, sheltering Dhp 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. — Jāt II 101, 102; V 201; Peta Vatthu Commentary 153; °pabbajjā the life of an a. Jāt III 119; Dhp 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 Snp 451 (attānaṁ); Jāt 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; — Jāt I 108; tāraka-rūpa the light (or sparkling) of the stars DN III 85, 90; SN III 156 = Iti 19; SN V 44; Vimāna Vatthu 79; Dhammasaṅgani 617. 2. figurative sparkling, glitter, twinkle; akkhi° the pupil of the eye MN 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 Snp 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 Vism 76.
:: Tāreti1 [causative of tarati1] to make cross, to help over, to bring through, save, help, assist Snp 319 (pare tārayetuṁ), 321 (so tāraye tattha bahū pi aññe); Iti 123 (tiṇṇo ta rayataṁ varo: "one who is through is the best of those who can help through"); Jāt I 28 (V 203). Preterit atārayi Snp 539, 540 and ṭāresi Snp 545.
:: Tāreti2 [causative of tarati2] to make haste Theri 93.
:: Tāsa [see tasati2] terror, trembling, fear, fright, anxiety SN III 57; Jāt I 342; III 177, 202; Miln 24. cf. san°.
:: Tāsaniya (adjective) to be dreaded, dreadful, fearful Miln 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 Theri 423, 424 (+ ammā). Tāta (singular) in addressing one: Jāt III 54; IV 281 (amma tāta mama and daddy) Dhp II 48 (= father); III 196 (the same); Peta Vatthu Commentary 41 (= father), 73 (a son), 74 (a minister); Jāt I 179 (the same); Miln 15, 16, 17 (a bhikkhu or Thera), in addressing several Vinaya I 249; Jāt II 133; Peta Vatthu Commentary 50. tātā (plural) Jāt 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 Jāt 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 as yāva dve janā avasiṭṭhā ahesuṁ tāva aññamaññaṁ ghātayiṁsu Jāt I 254; yāva dukkhā Nirayā idha tattha pi tāva ciraṁ vasitabbaṁ Snp 678. Negative na tāva ... yāva na not until: MN I 428; SN V 261; AN 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 as for the time (tāvakālikaṁ = yāvak°-tāvak°; see below). 2. comparative: (such) as like, so, such, just so, rather, in such a degree, even; tāvabahuṁ suvaṇṇaṁ so much gold Vinaya I 209; t.-mahanto so much Jāt I 207; t. madhuraphala with such sweet fruit Jāt II 105; asītiyā tāva kimi-kulānaṁ sādhāraṇa (of the body) or rather, i.e. Vism 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 Vism 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. Jāt 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.). Jāt 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 Jāt 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 Snp 30; Jāt 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; Jāt I 121, 393; Vism 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 Vism 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): DN 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 Miln 107; Dhp 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 DN I 104 (varia lectio ettāvatā); Dhp 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 DB 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 (DN II 209). There they are welcomed by the Thirtythree with a song of triumph (DN 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 (DN II 213, 221). See further Vinaya I 12; MN I 252; II 78; III 100; AN III 287; IV 396 = Vimāna Vatthu 18 (compared with the people of Jambudīpa); V 59, 331, Vism 225, etc. — See also tidasa.
-devaloka the god-world of the thirty-three; frequent e.g. Jāt I 202; Vism 399; Dhp III 8; -bhavana the realm of the thirty-three gods Jāt I 202; Vism 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 SN IV 246 (rūpa-balaṁ, bhoga°, ñāti°, putta°); Jāt IV 387; Snp 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 Jāt 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; Vism 60; -daṇḍika carrying the tripod (see tidaṇḍa), especially of a brahmin ascetic AN III 276; Jāt 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 Jāt IV 219; Miln 18f.; Dhp I 7, 384; III 385; Dāṭhāvaṁsa V 22. cf. Skt. tripiṭo bhikṣuḥ (Avadāna-śataka I 334 and Index to Divyāvadāna); -bhātika having 3 brothers Dhp I 88, 97; -bhūmaka belonging to the 3 stages of being (viz. the kāma, rūpa, arūpa existences; compare °dhātuka and tiloka) Dhp I 305; IV 72; as 50, 214 (°kusala), 291; -māsa (neuter) 3 months, i.e. a season MN I 438; Miln 15; Dhp 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. Skt. trayī vidyā = the knowledge of the Vedas] or of the Buddha and Arahants, as defined at AN 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: DN I 238; AN I 163; also as tevijjaka (noun) DN I 88, 107, 119. 2. buddhistic: Vinaya II 161; MN I 482; SN I 194; AN I 167 = Iti 100; Snp 594 = Vimāna Vatthu 10; past participle 14; Dhp I 138; Saddhammopāyana 420; -tevijjatā (abstract) Vism 5.
:: Te [DPL]: "these.": "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) = as strael (arrow). — The neuter tejo is the usual form; instrumental tejasā (Dhp 387; Snp 1097) and tejena (Jāt III 53)] "sharpness," heat, flame, fire, light; radiance, effulgence, splendour, glory, energy, strength, power DN II 259 (personified as deva, among the four elements paṭhavī, āpo, t., vāyo; cf. tejo-dhātu); SN IV 215; MN I 327; Snp 1097 (glory of the sun compared with that of the Buddha); Dhp 387 (sabbaṁ ahorattiṁ Buddho tapati tejasā); Jāt III 53 (sīla°); I 93 (puñña° the power of merit); Vibhaṅga 426 (the same); Paṭisambhidāmagga I 103; Vism 350 (definition); Vimāna Vatthu 116.
-kasiṇa fire-contemplation for the purpose of kammaṭṭhāna practice (see kasiṇa) DN III 268; Dhammasaṅgani 203; Vism 171; Dhp 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) DN III 27, 228, 247; MN I 188, 422; AN I 176; II 165; Dhammasaṅgani 588, 648, 964; Nettipakaraṇa 74; Vism 363.
:: Tejana (neuter) [see tejate] the point or shaft of an arrow, an arrow Thera 29; Dhp 80, 145; Dhp 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 Dhp I 426. 2. in flames, heated, burning with (—°) Miln 148.
:: Tejin (adjective/noun) [see teja] having light or splendour, shining forth, glorious Snp 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); Dhp I 25 (the same); Miln 322; of Devadatta with reference to his rebirth in Niraya Vinaya II 202 = Iti 85; MN I 393; and sa° pardonable Miln 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.; AN I 209, 278 (sappi vā t. vā); II 122 (tattena pi telena osiñcante; punishment of pouring over with boiling oil); Jāt 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 = Dhp III 311; Jāt 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) Snp 295; Peta Vatthu Commentary 278 (also + madhu) as various objects of grocery trade (dhañña).
-koṭṭhāgāra oil store Dhp I 220; -ghaṭa oil jar Sumaṅgalavilāsinī I 144; -cāṭī an oil tank Dhp 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 Vism 99; Dhp II 193 (+ udakatumba); -pajjota an oil lamp Vinaya I 16 = DN I 85 = AN I 56 = Snp page 15; -padīpa an oil lamp Vinaya I 15; SN 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 Dhp I 221; -makkhana anointing (the body) with oil Miln 11; -miñjaka an oil-cake Peta Vatthu Commentary 51; -vaṇijjā oil trade Peta Vatthu Commentary 47; -homa an oblation of oil DN I 9.
:: Teliya (adjective) oily Jāt 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 Vism 338; Vimāna Vatthu 20 (aggimhi tāpanaṁ udake vā temanaṁ); Dhp 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); Dhp I 220, 394 (the same); Jāt I 88 ≈ Paramatthajotikā I 164; Jāt 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 SN IV 161 (thero vassiko in text) = 185 (of wood) MN I 58 (of bones).
:: Tettiṁsa (numeral) [tayo + tiṁsa] thirty-three Jāt I 273; Dhp I 267f. See also under tayo and tāvatiṁsa.
:: Tevijja see Vijjā.
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:: Tha neti [Vedic stanayati and stanati to thunder; cf. Greek στένω, στενάζω to moan, groan, στονος; Latin tono; as stunian; German stohnen] to roar, to thunder DN II 262; SN I 100, 154 (megho thanayaṁ), 154 (tha neti devo); Iti 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 Jāt I 470; Thera 1108; Miln 377.
:: Thabbha is to be read for °tthambha in para° Jāt IV 313.
:: Thaddha [past participle of thambeti, Skt. stabhnāti to make firm, prop, hold up; cf. Avesta stawra firm, Greek ἀστεμϕής, σταϕυλή; Gothic stafs, as staef = English staff; Old High German stab. See also khambha and chambheti] 1. literally hard, rigid, firm Jāt I 293 (opposite muduka); Vism 351 (°lakkhaṇa); Peta Vatthu Commentary 139 (= ujjhaṅgala). 2. figurative (a) hardened, obdurate, callous, selfish DN I 118 (māna°); III 45 (+ atimānin); AN II 26 = Iti 113 (kuha th. lapa); Snp 104 (see gotta°); Jāt I 88 (māna°) II 136; Saddhammopāyana 90. (b) slow Miln 103 (opposite lahuka; cf. BHS dhandha, on which Kern, Toevoegselen II 90). — See thambha and thūṇa.
-maccharin obdurate and selfish, or very selfish Dhp III 313; Vimāna Vatthu 69; Peta Vatthu Commentary 45; -hadaya hard-hearted Jāt III 68.
:: Thakana (neuter) [see thaketi] covering, lid; closing up Dhp 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; Jāt 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; Dhp 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; as steall (place); also Pāḷi thaṇḍila] dry ground, viz. high, raised (opposite low) or solid, firm (opposite water) SN IV 179. As plateau opposed to ninna (low lying place) at Snp 30 (Paramatthajotikā II 42 = ukkūla); Dhp 98; Iti 66 = SN I 100 (megho thalaṁ ninnañ ca pūreti); Peta Vatthu Commentary 29 (= unnatapadesa). As dry land, terra firma opposed to jala at Dhp 34; Jāt I 107, 222; Peta Vatthu IV 121; Peta Vatthu Commentary 260. As firm, even ground or safe place at DN I 234; Snp 946. cf. Jāt III 53; IV 142; Vism 185.
-gocara living on land Jāt II 159; -ja sprung from land (opposite vārija Dhp 34 or udakarūha Vimāna Vatthu 356 = water-plant); referring to plants AN I 35; Jāt I 51; Vimāna Vatthu 356 (= yodhikādikā Vimāna Vatthu 162); Miln 281; -ṭṭha standing on firm ground AN II 241; -patha a road by land (opposite jala° by water) Jāt I 121; III 188.
:: Thala2 (neuter) [probably dialectical variant of tharu] the haft of a sword, the scabbard Jāt III 221 (reading uncertain).
:: Thambha [see etymology under thaddha; occasionally spelled thamba, viz. AN I 100; MN I 324; Peta Vatthu Commentary 186, 187] 1. A pillar, a post Vinaya I 276; DN I 50 (majjhimaṁ °ṁ nissāya); II 85 (the same); Snp 214; Vimāna Vatthu 782 (veḷuriya°, of the pillars of a vimāna); Peta Vatthu III 31 (the same); Dhp 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. AN I 100, 299 = Cullaniddesa under rāga = Miln 289; cf. MN I 15. — AN III 430 (+ māna); IV 350, 465 (+ sāṭheyya); Snp 245 (+ mada), 326, 437 (as one of Māra's combatants: makkho th. te aṭṭhamo); Jāt I 202. 3. A clump of grass MN 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 Thera 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 DN II 266; Jāt V 205; VI 483; Saddhammopāyana 360. 2. the udder of a cow MN I 343 = past participle 56; Dhp II 67.
-mukha the nipple Jāt IV 37; -sita-dāraka [see sita] a child at the breast, a suckling Miln 364 = 408.
:: Thanaka , a little breast, the breast of a girl Theri 265 (= Therīgāthā Commentary 212).
:: Thanin (adjective) having breasts, °breasted; in timbaru° Snp 110; Jāt VI 457. — pucimanda° Jāt 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] SN IV 118; Dhp 141 (= Dhp III 77: bhūmisayana); -seyyā (feminine) a bed on bare ground DN I 167 (varia lectio taṇḍila°) Miln 351; cf. Skt. sthaṇḍilaśayyā.
:: Thañña (neuter) [see thana] mother's milk Vinaya II 255 = 289 (°ṁ pāyeti); AN IV 276; Jāt III 165; VI 3 (madhura°) Theri 496.
:: Thapati [Vedic sthapati, to sthā + pati] 1. A builder, master carpenter MN I 396 = SN IV 223; MN III 144, 2. officer, overseer SN 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 AN III 152; Jāt III 221 (= sword); Miln 178; Dhp II 249 (°mūla); IV 66 (asi°). — tharusmiṁ sikkhati to learn the use of a sword Vinaya II 10; Miln 66.
-ggaha one who carries a sword (handles) Miln 331 (dhanuggaha +; not in corresponding list of occupations at DN 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 Snp 217 (= thometuṁ Paramatthajotikā II 272). Causative thaveti [Sanskrit stavayati] past participle thavita Miln 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.); Jāt 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 Jāt I 54, 195, 506; Vimāna Vatthu 33; Anāgatavaṁsa 35. See also Vinaya II 152, 217; Vism 91.
:: Thāla (neuter) [from thala originally a flat dish] a plate, dish, vessel DN I 74; Jāt I 69; Miln 282. Kaṁsa° a gong Miln 62; Vism 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 AN I 161 (+ sarāva-dhovana); °pāka an offering of barley or rice cooked in milk Vinaya III 15; DN I 97 (= Sumaṅgalavilāsinī I 267); SN II 242; V 384; AN I 166; Jāt I 186; Miln 249.
:: Thāma (and thāmo neuter in instrumental thāmasā MN I 498; SN II 278 = Thera 1165; SN 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 (Jāt VI 22). Often combined with bala Jāt I 63; Snp 68; with bala + java Peta Vatthu Commentary 4; with bala + viriya Cullaniddesa §§289, 651; with java Jāt I 62; Vimāna Vatthu 104; with viriya Jāt I 67. — DN III 113; SN I 78; II 28; V 227; AN I 50; II 187f.; IV 192. Jāt I 8, 265 (°sampanna); II 158 (the same); Dhammasaṅgani 13, 22; Vism 233 (°mahatta); Dhp IV 18; Peta Vatthu Commentary 259. — Instrumental used as adverb: thāmena hard, very much Peta Vatthu Commentary 193; thāmasā obstinately, perseveringly MN I 257.
-gata-diṭṭhika (adjective) one in whom heresy has become strong Jāt I 83 = VI 220.
:: Thāmaka (adjective) having strength Snp 1144 (dubbala° with failing strength); Mahāniddesa 12 (appa° + dubbala).
:: Thāmavant (adjective) [thāma + vant] strong, steadfast, powerful, persevering SN V 197, 225; AN 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) Dhp IV 176. Always in connection with tasa, contrasting or comprising the movable creation (animal world) and the immovable (vegetable world), e.g. Snp 394 ("sabbesu bhūtesu nidhāya daṇḍaṁ ye thāvarā ye ca tasanti loke"); Iti 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. AN 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." DN I 88; II 16, 146, 169; SN I 100; Snp 106; Iti 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 DN I 4; Sumaṅgalavilāsinī I 72. feminine athenī AN III 38. cf. kumbhatthena Vinaya II 256 (see k.).
:: Thenaka [= thena] a thief Jāt VI 115.
:: Theneti [denominative from thena] to steal, to conceal Jāt IV 114; Dhp 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 DN I 78. — See also AN II 23, 147, 168; V 201, 348; DN III 123f., 218; Dhp 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.; Jāt V 456. At AN 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 SN 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 DN II 154; -vāda the doctrine of the Theras, the original Buddhist doctrine MN I 164; Dīpavaṁsa IV 6, 13.
:: Theraka (adjective) strong (?), of clothes: Therakānivatthāni DN 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 Theri 1; Dīpavaṁsa xvIII 11.
-gāthā hymns of the therīs, following on the Thera (q.v.).
:: Theta (adjective) [Sanskrit from tiṭṭhita, Müller Pāḷi Gramar 7 = sthātṛ] firm, reliable, trustworthy, true DN I 4 (Sumaṅgalavilāsinī I 73: theto ti thiro; ṭhita-katho ti attho); MN I 179; SN IV 384; AN II 209 = past participle 57; Cullaniddesa §623. — ablative thetato in truth SN III 112. — attheta Jāt 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; Jāt VI 530 (madhu-ttheva a drop of honey).
:: Thevati [from theva; originally "to be congealed or thick"] to shine, glitter, shimmer (like a drop) Jāt VI 529 (= virocati page 530).
:: Theyya (neuter) [Vedic steya] theft Vinaya I 96; AN I 129; Snp 119 (theyyā adinnaṁ ādiyati); 242, 967 (°ṁ na kareyya); Vimāna Vatthu 158 (theyyaṁ vuccati thenabhāvo Vimāna Vatthu 72); Miln 264, 265; Vism 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; Miln 310; -saṅkhātaṁ (adverb) by means of theft, stealthily DN III 65f., 133; AN III 209; IV 370f.; V 264.
:: Thika (adjective) [cf. Skt. styāyate to congeal, form a (solid) mass; see cognates under thīna and cf. theva] dropping, forming drops: madhutthika Jāt 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. Skt. starī); Old High German storren, New High German starr and starren, English stare; also Latin strenuus] solid, hard, firm; strenuous, powerful Jāt I 220; IV 106 (= daḷha); Miln 194 (thir-a-thira-bhāva strength or weakness); Vimāna Vatthu 212 (the same), 35 (= thāmavant); Saddhammopāyana 321.
:: Thiratā (feminine) [from thira] steadfastness, stability Dhp 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 Jāt 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 Skt. 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. — Snp 942 (niddaṁ tandiṁ sahe thīnaṁ pamādena na saṁvase), 1106; Vibhaṅga 352 (= Cullaniddesa §290 as explanation of līnatta); Vism 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°); DN I 71, 246; III 49, 234, 269, 278; SN I 99; III 106; V 277f.; AN III 69f.; 421; Snp 437 (pañcamī senā mārassa); Iti 27, 120; Paṭisambhidāmagga I 31, 45, 162; II 12, 169, 179, 228; past participle 68; Dhammasaṅgani 1154, 1486; Vism 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. AN IV 10; Jāt VI 366; Peta Vatthu Commentary 12 (kāla): neuter thokaṁ as adverb = a little Jāt I 220; II 103, 159; V 198; Peta Vatthu Commentary 13, 38, 43. — thokaṁ thokaṁ a little each time, gradually, little by little Dhp 121, 239; Miln 9; Paramatthajotikā II 18; Peta Vatthu Commentary 168.
:: Thokaka (adjective) = thoka; feminine thokikā Dhp 310.
:: Thoma [Vedic stoma a hymn of praise] praise.
:: Thomana (neuter) and thomanā (feminine) [see thavati] praising praise, laudation Jāt I 220 (= pasaṁsa); past participle 53; Peta Vatthu Commentary 27.
:: Thometi [denominative from thoma; cf. thavati] to praise, extol, celebrate (often with vaṇṇeti) DN I 240; Snp 679, 1046; Cullaniddesa §291; Jāt VI 337; Paramatthajotikā II 272 (= thutuṁ); Vimāna Vatthu 102; Peta Vatthu Commentary 196, — past participle thomita Jāt I 9.
:: Thulla see thūla.
:: Thunati [see tha neti] 1. to moan, groan, roar SN 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) Snp 884.
:: Thusa (neuter) [Vedic tuṣa (masculine)] husk of grain, chaff AN I 242 (together with other qualities of corn); Jāt IV 8; Vism 346. athusa DN III 199.
-aggi a fire of husks Nettipakaraṇa 23; -odaka gruel (= sabbasambhārehi kataṁ sovīrakaṁ Puggalapaññatti 232) DN I 166 = AN I 295 = past participle 55; -pacchi a{281} bird stuffed with chaff, a straw-bird Jāt I 242; -piṇḍa a lump of husks Vinaya II 151; -rāsi a heap of h. Dhp I 309; -homa an oblation of h. DN I 9 (= Sumaṅgalavilāsinī I 93; varia lectio kana, for kaṇa; cf. kaṇahoma DN I 9).
:: Thuta [cf. past participle of thavati] praised as 198; Jāt IV 101 (sadātth° = sadā thuto niccapasattho); Miln 278 (vaṇṇita th. pasattha).
:: Thuti (feminine) [cf. thavati] praise Jāt 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, as 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 DN I 223; Snp 146 (aṇuka°), 633 (the same); Dhp 31, 265, 409; Jāt 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 Jāt I 226 (= pharusavacanāni vadati). [BD: sturdy]
Scurf: flakes on the surface of the skin that form as fresh skin develops below, occurring especially as dandruff. — a flaky deposit on any surface, especially one on a plant resulting from a fungal infection. — Oxford Laṅguages
￼ — p.p.
-aṅga (adjective) heavy-limbed Jāt I 420; -accaya a grave offence Vinaya I 133, 167, 216; II 110, 170 etc.; Vism 22; -kacchā thick scurf Vinaya I 202; -kumārī (Vin. V 129) and kumārikā a stout, fat girl Jāt III 147; IV 220 (commentary pañca kāmaguṇika-rāgena thūlatāya thullak° ti vuccati); Vism 17; -phusitaka (deva) having big drops of rain (an epithet of the sky god; cf. Sumaṅgalavilāsinī I 45) SN III 141; V 396; AN I 243; II 140 (a); V 114f.; Dhp III 243; -vajja a grave sin Vinaya II 87 (a); MN II 250; -vattha a coarse garment Jāt V 383; -sarīra (adjective) fat, corpulent Jāt I 420; IV 220 (opposite kāsa thin); -sāṭaka coarse cloth Dhp I 393 (a).
:: Thūlatā (feminine) [abstract to thūla] coarseness, roughness, vileness Jāt 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); as styran = English steer, German steuer] a pillar, prop, support AN 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): DN I 127 ≈ SN I 76 ≈ Dhp II 7; Jāt III 45. kumbhathūṇā a sort of drum DN I 6 etc. (see kumbha, where also kumbha-thūṇika Vinaya IV 285). — eka-thūṇaka with one support Jāt IV 79.
:: Thūṇira [derivation from thūṇā] housetop, gable Thera 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; Jāt III 156 (mattika°) = Peta Vatthu I 84; in special as tope: DN II 142, 161, 164f.; AN I 77; MN II 244; Jāt 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 DN II 143 = AN 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") Jāt 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), Dhp I 108 (less than yojana, more than usabha), 131, 396; II 43, 61, 64, 69; III 202, 269; Vimāna Vatthu 227; Buddhaghosa on SN I 52 (sarīra); -catu three or four Dhp 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. — Vism 60, 66; Dhp IV 23; -tālamattaṁ 3 palm-trees high Dhp II 62; -daṇḍa 1. A tripod as one of the requisites of a hermit to place the water-pot on (kuṇḍikā) Jāt I 8 (tidaṇḍakuṇḍikādike tāpasa-parikkhārā), 9 (hanging from the kāja); II 317 (see tedaṇḍika). 2. part of a chariot AN IV 191 (varia lectio daṇḍa only); -diva the 3 heavens (that is the Tāvatiṁsa heaven) DN II 167, 272 (tidivūpapanna); SN 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 Snp 457 (with reference to metre Sāvittī); -(p)pala threefold Vism 339; -pallattha "turning in 3 ways," i.e. skilled in all occupations (Kern, Toevoegselen: zeer listig) Jāt I 163 (of miga; commentary explained as lying on 3 sides of its lair); -piṭaka the 3 Piṭakas Vism 62, 241; Dhp I 382; -peṭaka = tepiṭaka Miln 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; Vism 392 (tiyojanika setacchatta); Dhp II 41 (°magga); Vimāna Vatthu 75 (°mattake vihāraṁ agamāsi); Peta Vatthu Commentary 216 (sā ca pokkharaṇī Vesaliyā °mattake hoti); °satika three-hundred cubits long Jāt 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) Dhp II 9; Jāt I 66 (the same); -vidha threefold, of sacrifice (yañña) DN I 128, 134, 143; of aggi (fire) Jāt I 4 and Miln 97; Vism 147 (°kalyāṇatā).
-visākha a three-forked frown on the forehead SN I 118; MN I 109; -sandhi consisting of 3 spaces Jāt 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. Skt. 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 AN II 21; Nettipakaraṇa 112 (cf. tīvraprasāda Avadāna-śataka I 130); ṭ-cchanda DN III 252, 283. 2. dense, thick; confused, dark, dim: t.-rāga Dhp 349 (= bahalarāga Dhp IV 68); AN II 149; tibbo vanasaṇḍo avijjāya adhivacanaṁ SN III 109; tibba-sārāga (kāmesu) SN III 93 = Iti 90; AN II 30; tibbo manussaloko (dark, dense) Miln 7; — °andhakāra dense darkness Vism 500f.;
-kilesu deep blemish (of character) Vism 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 Snp 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 Miln 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 Miln 282 (-pabhinna nāga rājā).
:: Tika (adjective/noun) [Vedic trika] consisting of 3, a triad SN II 218 (t.-bhojana); Dhp IV 89 (-nipāta, the book of the triads, a division of the Jāt), 108 (t.-catukka-jhāna the 3 and the four jhānas); Miln 12 (tika-duka-paṭimaṇḍitā dhammasaṅganī); Vism 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 Skt. 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) Jāt V 264; Dhp II 9; IV 13; Peta Vatthu Commentary 152, 221 (= tippa). (ati-) tikhinatā Miln 278. See also tippa and tibba and cf. tejo.
:: Tikicchaka [from tikicchati] a physician, a doctor AN V 219; Jāt I 4 (adjective and vejja); IV 361; Peta Vatthu Commentary 233.
:: Tikicchati [also cikicchati = Skt. cikitsati. desiderative of cit, to aim at, think upon, in pregnant sense of endeavouring to heal] to treat medically, to cure Vinaya I 276; SN I 222; Miln 172, 272, 302. Causative tikicchāpeti Jāt I 4.
:: Tikicchā (feminine) [from tikicchati] the art of healing, practice of medicine DN I 10 (dāraka° infant healing); Snp 927 (°ṁ māmako na seveyya). — See also tekiccha.
:: Tikkaṁ at Jāt 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 AN 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 Jāt II 352; Dhp II 4; t. paggaṇhāpesi offered 3 times Peta Vatthu Commentary 74. See also Jāt IV 267; V 382; VI 71; Dhp 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. AN I 130 = past participle 32; Jāt I 67; III 53. — Vinaya I 212 (navā tilā); AN IV 108; Snp 126; Jāt I 392; II 352; Vism 489 (ucchu°); Dhp I 79; Peta Vatthu Commentary 47 (tilāni pīḷetvā telavaṇijjaṁ karoti).
-odana rice with sesame Jāt III 425; -kakka sesame paste Vinaya I 205; -tela sesame oil Vimāna Vatthu 54 (°ṁ pātukāma); Dhp 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 Jāt II 278; -rāsi a heap of t. seeds Vimāna Vatthu 54; -vāha a cartload of t. seeds AN V 173 = Snp page 126; -saṅgulikā a ses. cake Dhp II 75.
:: Tilaka [tila + ka, from its resemblance to a sesame seed] 1. a spot, stain, mole, freckle MN I 88; SN I 170; Vimāna Vatthu 253; Dhp 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 Jāt IV 364 according to Kern (Toevoegselen II 91) to be read as nilañchaka.
:: Timbaru a certain tree (Strychnos nux vomica or Diospyros) Jāt VI 336; °tthanī (feminine) "with breasts like the t. fruit" Snp 110; (Paramatthajotikā II 172; taruṇadārikā); Jāt VI 457; Vimāna Vatthu 137 (t.-nādasadisa).
:: Timbarukkha = timbarūsaka Jāt VI 529.
:: Timbarūsaka = timbaru (Diospyros or Strychnos) Vinaya III 59; Vimāna Vatthu 3327 (= tindukaphala Vimāna Vatthu 147; tipusasadisā ekā vallijāti timbarūsakan ti ca vadanti); Dhp III 315.
:: Timi [derivation unknown. Skt. 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. Skt. 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 = AN IV 200 = Cullaniddesa §235 3 q; Paṭisambhidāmagga II 196; Miln 377. At Udāna 54f. and Miln 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 Skt. 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); Jāt III 189 (t.-rukkha); vanatimira a flower Jāt 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 SN III 124 (= Māra).
:: Timisa (neuter) [Vedic tamisrā = tamas] darkness Jāt III 433 (andhakāra-timissāya); past participle 30 (andh°-timisāya); Miln 283.
:: Timīsikā (feminine) [timisa + ka] darkness, a very dark night Vimāna Vatthu 96; Jāt IV 98.
:: Tiṁsaṁ (tiṁsa°) [Vedic triṁśat, cf. Latin trīginta, Old-Irish tricha] the number thirty DN I 81 °—°ṁsaṁ pi jātiyo); SN II 217 (t.-mattā bhikkhū); dative instrumental tiṁsāya AN V 305 (dhammehi samannāgato); Snp page 87 (pi dadāmi) Peta Vatthu Commentary 281 (vassasahassehi): t.-yojana-maggaṁ (āgato) Dhp II 76, 79; III 172; Peta Vatthu Commentary 154; °yojanika kantāra Dhp II 193 (cf. 192); Jāt V 46 (magga); Dhp I 26 (vimāna); t.-vassasahassāni āyuppamāṇaṁ (of Konāga mana Buddha) DN II 3; t.-mattāni vassāni Miln 15; t.-vassasahassāni Peta Vatthu Commentary 281 = Dhp II 10. So of an immense crowd: tiṁsa bhikkhu-sahassāni DN II 6; tiṁsa-mattā sūkarā Jāt II 417; °sahassa-bhikkhū Dhp I 24.
:: Tinduka [Sanskrit tinduka] the tree Diospyros embryopteris DN I 178 (varia lectio tiṇḍ°; Jāt V 99; tiṇḍukāni food in a hermitage Jāt 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 Miln 286; Dhp 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 AN V 149 (commentary tintiṇaṁ vuccati taṇhā, tāya samannāgato āsaṅkābahulo vā); Vibhaṅga 351 (tintiṇaṁ tintiṇāyanā, etc. = loluppaṁ).
:: Tintiṇāti and Tintiṇāyati [either = Skt. 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. = Skt. nitāmyati) at Jāt IV 284, explained by atikilamati] to become sick, to swoon, to (stiffen out in a) faint Jāt 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, as porn = English thorn, German dorn] grass, herb; weed; straw; thatch; hay, litter SN III 137 (tiṇa, kasā, kusa, babbaja, bīraṇa); satiṇakaṭṭhodaka full of grass, wood and water (of an estate) DN I 87, 111, etc.; sītaṁ vā uṇhaṁ vā rajo vā tiṇaṁ vā ussāvo vā (dust and weeds) DN II 19; AN I 145; t. + paṇṇa (grass and leaves) AN I 183; Vimāna Vatthu 5. — Jāt I 108 (dabba°), 295; III 53; Peta Vatthu I 81 (harita t.); IV 148; Vism 353 (kuṇṭha°); Sumaṅgalavilāsinī I 77 (alla° fresh grass); Peta Vatthu Commentary 7 (weed), 62 (grass), 112; Dhp IV 121; Miln 47 (thatch), 224 (the same).
-aṇḍupaka a roll of grass Vinaya I 208 = III 249; -āgāra a thatched cottage AN I 101 (+ naḷāgāra); -ukkā a firebrand of dry grass or hay SN II 152; III 185; Jāt I 212, 296; Vism 428; Dhp I 126; Therīgāthā Commentary 287; Abhidhammāvatāra 107; -karala a wisp of grass Dhp III 38; -kājaka a load of g. Dhp IV 121; -gahana a thicket of g., a jungle AN 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 SN II 152; -dosa damaged by weeds (khetta) Dhp 356; Peta Vatthu Commentary 7; -pupphaka (-roga) sickness caused by the flowering of grass, hay-fever Miln 216; -puñja heap of grass, pile of straw -purisaka a straw-man, a scarecrow Miln 352; Vism 462; as 111; -bhakkha eating grass; of animals MN III 167; of ascetics DN I 166; past participle 55; AN 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); DN III 254; AN I 99; MN II 250; -santhāraka a mat of grass Vinaya I 286; II 113, 116; Jāt I 360.
:: Tiṇava a sort of drum AN II 117.
:: Tiṇḍuka see tinduka.
:: Tiṇha [see tikhiṇa] sharp (of swords, axes, knives, etc.) DN I 56 (sattha); SN IV 160, 167 (kuṭhārī); AN IV 171; Snp 667 (°dhāra), 673 (asipattavana); Jāt I 253; Saddhammopāyana 381.
-phalā + phala3 [etymology? Skt. °phala] the point of a spear or sword SN 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 SN I 3, 142; Snp 178, 823, 1082, 1101, 1145; DN III 54; Snp 21 (+ pāragata), 359 (+ parinibbuta), 515, 545 (tiṇṇo tāres'imaṁ pajaṁ); Iti 123 (tiṇṇo tārayataṁ varo); Dhp 195 (°sokapariddava); Cullaniddesa §282.
-kathaṅkatha (adjective) having overcome doubt, free from doubt Snp 17, 86, 367; -vicikiccha = preceding Vinaya I 16; DN I 110; II 224, 229; past participle 68; Sumaṅgalavilāsinī I 211.
:: Tippa (adjective) [a variant of tibba = Skt. tīvra, presumably from tij (cf. tikhiṇa), but by Buddhaghosa connected with tap (tapati, burn): tippānan ti bahalānaṁ, tāpanavasena vā tippānaṁ Manorathapūraṇi II 253 (see MN 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 MN I 10; AN II 116, 143, 153; ekantadukkhā t. kaṭukā Vedic MN I 74; bhayānaka ekantatippa Niraya Peta Vatthu IV 19 (= tikhiṇadukkha° Peta Vatthu Commentary 221); nerayikā sattā dukkhā t. kaṭukā ved° vediyamānā Miln 148.
:: Tipu [cf. Skt. trapu, non-Aryan?] lead, tin Vinaya I 190 (°maya); SN V 92; Jāt II 296; Miln 331 (°kāra a worker in lead, tinsmith); Vism 174 (°maṇḍala); Dhp IV 104 (°parikhā).
:: Tipusa (neuter) [Sanskrit trapusa] a species of cucumber Jāt 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 = Skt. tiraścīna (°gata) = tiraśca; "going horizontally," i.e. not erect. cf. tiraccha, tiriyaṁ, tiro] an animal Iti 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; DN I 7, 178; III 54; Vism 127; explained at Sumaṅgalavilāsinī I 89 by anīyānikattā sagga-mokkha-maggānaṁ tiraccha-bhūtā kathā; -gata an animal, a beast Vinaya IV 7; SN III 152 = Sumaṅgalavilāsinī I 23; (t. pāṇā) MN III 167 (t. pāṇā tiṇabhakkhā); Cullaniddesa on Snp 72 (t.-pāṇā); Jāt 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 DN I 228; III 234; SN I 34; III 225f.; IV 168, 307; AN I 60; II 127, 129; Peta Vatthu IV 111; Vism 103, 427; Peta Vatthu Commentary 27, 166; -yonika (and yoniya AN I 37) belonging to the realm of the animals SN V 356; -vijjā a low art, a pseudo-science Vinaya II 139; DN I 9f.
:: Tirivaccha a certain tree Jāt 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" DN I 251 = AN II 129; similarly uddhaṁ adho t. vapi majjhe Snp 1055; with uddhaṁ and adho DN I 23, 153; Vism 176 (where explained). — AN II 48; Snp 150, 537; Jāt I 96; Iti 120; Dhp 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 AN 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); DN I 166 = AN I 295; MN 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 DN II 13; -kuḍḍa outside the fence or wall, over the wall Vinaya IV 265 (°kuḍḍe uccāraṁ chaḍḍeti); DN I 78 = AN 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); Vism 176, 394; Dhp I 104; Peta Vatthu Commentary 23, 31; -gāma a distant village Vinaya III 135; -chada "outside the veil," conspicuous Jāt VI 60; -janapada a distant or foreign country DN 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 Vism 393f. (= a-pākaṭa-pāṭihāriya), see also under °kuḍḍa; -raṭṭha a foreign kingdom DN 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 Jāt V 78.
:: Tisata (numeral) [ti + sata] three hundred Jāt VI 427 (°mattā nāvā). See also under tayo.
:: Tithi [Sanskrit tithi] a lunar day Dhp I 174; Peta Vatthu Commentary 198.
:: Titikkhati [Sanskrit titikṣate, desiderative of tij, cf. tijo and tikhiṇa to bear, endure, stand SN I 221; Snp 623; Dhp 321 = Cullaniddesa §475 B 7; Dhp 399 (titikkhissaṁ = sahissāmi Dhp IV 3); Jāt V 81, 368.
:: Titikkhā (feminine) [see titikkhati] endurance, forgiveness, long-suffering SN I 7; V 4; Dhp 184; Cullaniddesa §203.
:: Titta [past participle of tappati2] satisfied (with = instrumental) enjoying (with genitive), happy, contented AN I 87 = past participle 26 (+ tappetar); Miln 249; Vimāna Vatthu 86 (= pīṇita); Peta Vatthu Commentary 46 (dibbāhārassa), 59 (= suhita), 109 (= pīṇita). — atitta dissatisfied, insatiate Jāt I 440; III 275; Dhp 48 (kāmesu).
:: Tittaka (adjective) [cf. Skt. tiktaka from tij] sharp, bitter (of taste) MN 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 Miln 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 DN II 89 = Vinaya I 230 (Gotama° the G. ford); Jāt 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 MN I 223 = AN 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; MN I 483; AN 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 DN I 47, 116; MN I 198; Snp past participle 90, 92; Miln 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; SN I 65; IV 37, 394; DN III 44, 46; Snp 381, 891; Cullaniddesa §38; Paṭisambhidāmagga I 160; past participle 49; Vibhaṅga 247. añña° e.g. Vinaya I 101; DN I 175f.; III 130f.; Jāt II 415, 417.
-sāvaka a follower of an heretic teacher Vinaya I 172; Jāt I 95; Vism 17.
:: Titti (feminine) [from tappati2] satisfaction (in = locative) Dhp 186 = Therīgāthā Commentary 287 (na kahāpaṇavassena t. kāmesu vijjati); n'atthi t. kāmānaṁ Theri 487; Jāt V 486 (dhammesu); Vimāna Vatthu 11; Peta Vatthu Commentary 32 (°ṁ gacchati find s.) 55 (paṭilabhati), 127.
:: Tittika in sama° at DN 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 Jāt 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 Jāt I 218; III 538.
-pattikā a kind of boot Vinaya I 186.
:: Tittiriya (adjective) [from tittira] belonging to a partridge, like a partridge Jāt I 219 (brahmacariya).
:: Tiṭṭha (adjective) [past participle of tasati1] dry, hard, rough Jāt 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 (Snp 333, 434; Peta Vatthu I 51); imperative 2nd tiṭṭha, 3rd tiṭṭhatu; present participle tiṭṭhaṁ, tiṭṭhanto, tiṭṭhamāna; potential tiṭṭhe (Snp 918, 968) and tiṭṭheyya (Sn. 942); future ṭhassati (Jāt I 172, 217); preterit aṭṭhāsi (Jāt I 279, plural aṭṭhaṁsu Jāt II 129) and aṭṭhā (cf. agā, originally imperfect) (Snp 429; Jāt I 188); infinitive ṭhātuṁ (Peta Vatthu Commentary (= Paramatthadīpanī IV) 174); gerund ṭhatvā (Snp 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 Snp 151, 193; tiṭṭhamānāya eva c'assā gabbhavuṭṭhānaṁ ahosi "she was delivered standing" Jāt 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) DN I 46. tiṭṭhe shall he live on (cf. ṭhāna II.d Snp 1053, 1072 = Cullaniddesa §283, tiṭṭheyya saṭṭhikappasahassāni to stay on indefinitely); tiṭṭheyya kappaṁ DN II 103. tiṭṭhantī anto vimānasmiṁ "remaining inside the castle" Peta Vatthu I 101; tiṭṭha tāva "stop please" Jāt II 352; tiṭṭha-bhadantika one who bids the guest stay (combined with ehi-bh°) DN I 166; MN I 342; AN I 295; II 206: ovāde ṭhatvā (abiding by) Jāt I 153; VI 367; similarly Jāt VI 336. — Imperative tiṭṭhatu Jāt IV 40; Miln 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") Snp 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) Jāt VI 367; aṭṭhiṁ āhacca aṭṭhāsi (cut through to the bone) Jāt 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) Jāt 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; DN I 222, 244; AN II 29, 50; Dhp 85; Snp 672; Jāt I 212, 222, 279; II 111, 159; Dhammasaṅgani 597; Vibhaṅga 71f.; Vism 512 (orima°); Peta Vatthu Commentary 142, 152. — tīra-dassin finding the shore SN III 164; AN III 368. — a-tīra-dassanī (feminine) not seeing the shore (nāvā a ship) Jāt V 75.
:: Tīraṇa [from tīreti 2] measurement, judgment, recognition, Cullaniddesa §413 (varia lectio tir°); Nettipakaraṇa 54 (+ vipassanā), 82 (≈ ñāṇa), 191; Vism 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 Miln 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 SN II 191.
:: Tomara (masculine neuter) [Sanskrit tomara from tud, see tudati] a pike, spear, lance, especially the lance of an elephant-driver DN II 266 (tutta-t. A driving lance); MN III 133 (t. hattha); Vism 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; DN II 83; Vimāna Vatthu 351 (= dvārakoṭṭhaka-pāsādassa nāmaṁ Vimāna Vatthu 160); Jāt III 428; Dāṭhāvaṁsa V 48.
:: Tosana (adjective/noun) [see toseti] satisfying, pleasing satisfaction Snp 971.
:: Tosāpana (adjective) [= tosana, in formation of a 2nd causative tosāpeti] pleasing giving satisfaction Jāt II 249.
:: Toseti [causative of tussati] to please, satisfy, make happy Snp 1127 (= Cullaniddesa §288); Jāt IV 274; Saddhammopāyana 304, — past participle tosita contented, satisfied Snp 1128. cf. pari°.
:: Toya (neuter) [Vedic toya from °tā° to melt away; Latin tabeo, tabes (consumption); as ϸāwan = English dew, Old-Irish tām = tabes; also Greek τήκω, etc.] water (poetical for udaka); only in simile: puṇḍarīkaṁ (or padumaṁ) toyena na upalippati AN II 39 = Snp 547; Snp 71 = 213; Thera 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 Snp page 141; na tv eva not however, but not AN 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 DN I 55; III 53 (°kumbhi); MN I 207; Jāt I 209 (°hattha, empty-handed); VI 365; Snp 883; past participle 45, 46; Miln 5 (+ palāpa), 10 (the same), 13; Dhp II 43; Peta Vatthu Commentary 202; Saddhammopāyana 431.
:: Tucchaka = tuccha; always combined with rittaka DN I 240; SN III 141; MN I 329.
:: Tudampatī (dual) husband and wife [tu° = dialect for du°, Skt. dve; dampati from dama = domus, Skt. 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; as styntan = English stunt] to strike with an instrument; to prick, peck, pierce; to incite, instigate Jāt III 189 (= vijjhati). Passive tujjati to be struck Thera 780; Vism 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); Miln 343.
:: Tulanā (feminine) [see tuleti] weighing, rating; consideration, deliberation MN I 480; II 174; Nettipakaraṇa 8, 41.
:: Tulasi [derivation unknown] basil (common or sweet) Jāt 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 AN I 88; Jāt I 112; Dhp 268; Miln 356 (t. nikkhepanāya). 3. figurative measure ("weighing," cf. tulanā), standard, rate SN II 236 (+ pamāṇa).
-kūṭa false weighing, false weight (often combined with kaṁsakūṭa and mānakūṭa, false coining and false measuring) DN I 5 = AN II 209; AN I 79; Dhp I 239; -daṇḍa the beam or lever of a balance Jāt I 113; -puttaka a goldsmith (using scales) Jāt V 424 (or should it be tulādhuttaka?).
:: Tuleti [from tulā; Latin tollo, etc.] to weigh, examine, compare; match, equal MN I 480; Thera 107; Jāt VI 283; — gerund tulayitvā MN I 480. — gerundive tuliya and tulya (see separately), — past participle tulita.
:: Tulita [past participle of tuleti] weighed, estimated, compared, gauged, considered Theri 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 Jāt VI 537.
:: Tulya and Tuliya (also tulla Jāt IV 102) (adjective) [originally gerund of tuleti] to be weighed, estimated, measured; matched, equal, comparable Snp 377; Jāt III 324; Peta Vatthu Commentary 87 (= samaka). Mostly in the negative atulya incomparable, not having its equal Snp 83, 683; Jāt IV 102 (atulla); Miln 249 (atuliyā guṇā), 343 (the same) — See also tula.
:: Tuma (pronoun/adjective) [most likely apostrophe form of ātuma = attā, Skt. ātman self; cf. also Skt. tman oneself. See Oldenberg, [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen Xxv 319. Less likely = Skt. tva one or the other (Kern, Toevoegselen sub voce). Explained by commentary to AN III 124 as esa.] oneself, himself, etc.; every or anybody (= quisque) yaṁ tumo karissati tumo va tena paññāyissati (quid quisque faciat) Vinaya II 186 = AN III 124; Snp 890 (cf. ātumānaṁ 888), 908; Peta Vatthu III 24 (= attānaṁ Peta Vatthu Commentary 181).
:: Tumba (masculine neuter) [possibly = Skt. 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); Jāt III 430 (udaka°); IV 114; Dhp II 193 (udaka°). 2. a measure of capacity, especially used for grain Jāt I 233 (mahā°), 467 (= four nāḷi page 468); Miln 102.
:: Tumhādisa (pronoun/adjective) [tumhe + ādisa] like you, of your kind Snp 459; Jāt 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 Jāt VI 247 (by commentary explained as "andhakāra," darkness); Dīpavaṁsa xvII 100.
:: Tunna1 [past participle of tudati] struck Theri 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); Jāt I 8 (the same).
-kamma "needle-work," tailoring, patching, sewing Jāt IV 40; VI 366; Vism 112; -kāra (and °ka) a (mending) tailor Jāt IV 38 (varia lectio °ka); Vimāna Vatthu 251 (°ka); Peta Vatthu Commentary 120); -vāya [Sanskrit tunnavāya] a "needle-weaver," a tailor Vinaya II 159; Jāt 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); Miln 331, 365.
:: Tuṇḍa (neuter) [Sanskrit tuṇḍa, probably dialect for tunda which belongs to tudati] the beak of birds, the mouth, snout SN V 148 (of a monkey); Jāt I 222; IV 210; Dhp I 394.
:: Tuṇḍaka (neuter) = tuṇḍa Jāt I 222; III 126.
:: Tuṇḍika see ahi°.
:: Tuṇḍiya (adjective) [from tuṇḍi] having a beak; noun a pecker, figurative a tax-collector Jāt V 102 (= adhamma-bali-sādhaka 103).
:: Tuṇhikkhaka (adjective) [from tūṣṇīṁ, see tuṇhī] silent Jāt 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) DN II 155; AN V 194; Dhp 227; Snp 720 (tuṇhī yāti mahodadhi); Peta Vatthu Commentary 117.
-bhāva silence, attitude of consent, usually in formation adhivāsesi tuṇhī-bhāvena he agreed Vinaya I 17; Snp page 104, etc. — SN II 236, 273 (ariyo t.-bhāvo); MN I 161 (the same); AN IV 153 (the same). — Miln 15; Peta Vatthu Commentary 17, 20, etc.; -bhūta silent Snp page 140; Vimāna Vatthu 201; Dhp 172, etc.
:: Tuṇhīra inorganic form for tūṇīra quiver Jāt V 128, also as varia lectio at Jāt V 48.
:: Tuṇhīyati = taṇhāyati, misspelling at SN 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 Jāt I 89; III 433 (pabbata, explained however by tikhiṇa, sharp, rough); Dāṭh. IV 30.
-nāsika one with a prominent or long nose SN II 284; cf. saṇha-tuṅga-sadisī nāsikā Theri 258; -vaṇṭaka having a long stalk; name of a plant Jāt 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; Miln 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 Jāt VI 229 (mā turittho, prohibative), — past participle turita. cf. also tura, etc.
:: Turita [past participle of turati] hastening, speedy, quick; hastily, in a hurry Snp 1014; Jāt I 69 (turita-turita); Vimāna Vatthu 80° (= sambha manto Vimāna Vatthu 311); Sumaṅgalavilāsinī I 319; Peta Vatthu Commentary 181. — aturita leisurely, with leisure, slow Jāt I 87. — See also tuvaṭaṁ.
:: Turiya (neuter) [derivation uncertain, probably connected with tuleti, Skt. 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; DN II 21; AN I 145; Jāt I 58. Other: Vimāna Vatthu 384; 412; 5024, 645; Peta Vatthu III 81; Dhp III 460; Vimāna Vatthu 92; Peta Vatthu Commentary 74.
-sadda the sound of music, music Mahāvaṁsa 7, 30.
:: Turī a hen Theri 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 Jāt III 448.
:: Tussati [Sanskrit tuṣyati to °teus to be quiet, contented, happy] to be satisfied, pleased or happy Jāt III 280; IV 138; Miln 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) DN II 266 (°tomara); Jāt 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 Jāt I 19 or haṭṭha-tuṭṭha Jāt II 240; cf. tuṭṭha-pahaṭṭha Jāt II 240. — Snp 683; Iti 103; Jāt 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 SN I 48; Dhp 331 (nominative tuṭṭhī); Jāt 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) Snp 179, 241, 1029, 1058; Jāt I 279; II 159; Peta Vatthu I 84. Also for nominative plural at Jāt I 391, 395; VI 576; tuvaṁ (in verse) Snp 1064, 1102, 1121; Jāt III 278, 394; Peta Vatthu I 33; II 32; also for accusative Snp 377; Peta Vatthu II 81; tuyhaṁ (genitive and dative) [Sanskrit tubhyaṁ] Snp 983, 1030; Jāt I 279; Peta Vatthu Commentary 3, 60, 73, etc. (b) ta°, tay°, taṁ (accusative) MN I 487; Snp 31, 241, 1043, 1049; Jāt I 222; II 159; Peta Vatthu I 101; II 16; tayā (instrumental) Snp 335, 344; Jāt I 222; Peta Vatthu II 36 (= bhotiyā Peta Vatthu Commentary 86): Peta Vatthu Commentary 71; tayi (locative) Snp 382; Jāt I 207; tava ￼ (genitive) Snp 1102, 1110; Jāt II 153; Peta Vatthu Commentary 106. 2. plural: tumh° [Sanskrit yuṣm°]: tumhe (nominative and accusative) Iti 31; Jāt I 221 (accusative); Peta Vatthu I 112. Also as plural of respect [was majesticus] in addressing one person Jāt II 102; IV 138; tumhaṁ (genitive) Peta Vatthu Commentary 58 (for singular), 78; tumhākaṁ ￼ (genitive dative) SN II 65; Iti 32; Jāt I 150; II 102; tumhesu (locative) Jāt I 292 (for singular); tumhehi (instrumental) Jāt 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 DN II 127 (dative); Snp 76, 120, 1099 (dative), 1102 (dative); Jāt I 151; II 159 (instrumental); Peta Vatthu I 23 (dative); II 32 (genitive), 46 (genitive). 2. plural vo SN III 33 (instrumental) Snp 135, 172 (dative), 331 (dative); Jāt I 222 (accusative); II 133; III 395 (genitive).
:: Tuvantuva (neuter) [Sanskrit dvandva, with dialectec "t" (cf. tudampati), not (with Müller Pāḷi Gramar 38) through confusion with pronoun tvaṁ] quarrel, strife MN I 110, 410.
:: Tuvaṭaṁ (adverb) [Sanskrit tvaritaṁ, cf. tūrta] quickly AN V 342; Jāt I 91; II 61; Miln 198; Vism 305, 313.
:: Tuvaṭṭeti (for Skt. dvandvayati, denominative from dvandva] to share (with = locative or ablative) Vinaya II 10, 124; IV 288.
:: Tūla (neuter) [Sanskrit tūla, to *teu, Skt. tavīti, to swell or be bushy, cf. Greek τύλη swelling; as ϸol peg] a tuft of grass, cotton Vinaya II 150 (3 kinds: rukkha°, latā°, poṭaki°); Snp 591 = Jāt IV 127 (vāto tūlaṁ va dhaṁsaye); Sumaṅgalavilāsinī I 87.
-picu cotton wool Vism 282, 285, 404; Dhp 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; DN I 7; AN I 181.
:: Tūlinī (feminine) [Sanskrit tūlinī] the silk-cotton tree MN I 128.
:: Tūṇira = tūṇī, Vism 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") Jāt 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 Jāt VI 292; locative plural feminine tyāsu Jāt V 368 (commentary tāsu).
:: Tyassu = te assu DN II 287, see su3.
-----[ Ṭ ]-----  ☝  ￼
￼
:: Ṭan (?) (adverb) part of sound Jāt 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 DN 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; Jāt I 99 (aggha° fixing prices); Miln 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, Vism 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); DN I 120 (leaving out, discarding); Dhp 40 (cittaṁ ṭh. make firm) Jāt I 62, 138, 223, 293 (except); II 132 (puttaṭṭhāne ṭh. as daughter); Jāt 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); Miln 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 Jāt 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) DN 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 DN I 105 (ṭh. dve); Jāt 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. BHS sthāpayitvā "except" Avadāna-śataka II 111. — causative ṭhapāpeti to cause to be set up; to have erected, to put up Jāt I 266; Dhp 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 Jāt I 265 (cf. similar use of gahetvā with gerund): mukkhe ṭh. Jāt 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. Skt. 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 DN II 140 = AN II 120; vāse ṭhāne ga mane Snp 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 Snp 442; Jāt 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) Jāt I 253; Peta Vatthu Commentary 32; nivāsana° (abode) Peta Vatthu Commentary 76; phāsuka° Jāt II 103; Peta Vatthu Commentary 13; vasana° Jāt 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) Jāt 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 SN I 21; tidivaṁ SN 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; Dhp 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). — SN I 129 (condition) II 27 (asabha°) = MN I 69; SN III 57 (atasitā yaṁ fearless state): AN II 118f. (four conditions); Dhp 137 (dasannaṁ aññataraṁ th. nigacchati he undergoes one of the following ten conditions, i.e. items of affliction, explained at Dhp III 70 with kāraṇa "labours"), 309 (states = dukkha-kāraṇāni Dhp III 482, conditions of suffering or ordeals); hattha-pasāraṇa-ṭṭhāna condition of outstretched hands Dhp I 298; locative ṭhāne (—°) when required, at the occasion of ... Dhp 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 DN I 5; Snp 59 (Sumaṅgalavilāsinī I 77 superficially: ṭhānaṁ vuccati kāraṇaṁ; Paramatthajotikā II 112 simply vibhūsā eva v-ṭṭhānaṁ); jūta-pamāda° (gambling and intoxication) DN I 6 (cf. explained at Paramatthajotikā I 26); gata° and āgata° (her) going and coming Jāt 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 DN III 146; SN IV 275; Peta Vatthu II 958, also collectively [see (a)] as dasaṭṭhānaṁ SN I 193; out of these are mentioned as four attributes āyu, vaṇṇa, sukha, bala at Vimāna Vatthu 327; other ten at AN V 129 (pāsaṁsāni). (c) (counterpart =) object (°- for), thing; item, point; plural grounds, ways, respects. With a numeral often = a (five)fold collection of ... SN IV 249f. (five objects or things, cf. German funferlei); AN III 54f. (the same), 60f., 71f.; etehi tīhi ṭhānehi on these 3 grounds Dhp 224; manussā tīhi ṭhānehi bahuṁ puññaṁ pasavanti: kāyena vācāya manasā (in 3 ways, qualities or properties) a151f.; Cariyāpiṭaka II 119f. (= saṁvutaṁ tīhi ṭhānehi Dhp 391); catuhi ṭhānehi in commentary equals catuhi ākārehi or kāraṇehi pāmujjakaraṇaṁ ṭh. (object) Snp 256; ekaccesu ṭhānesu sameti ekaccesu na sameti "I agree in certain points, but not in others" DN I 162; kaṅkhaniya° doubtful point SN IV 350, 399; — n'atthi aññaṁ ṭhānaṁ no other means, nothing else Dhp 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" DN I 161; catuhi ṭh. paññāpeti (four arguments) SN III 116; IV 38; ṭhāna-kusala accomplished in sound reasoning SN III 61f. (satta°); AN II 170f. Also with aṭṭhāna-kusala: see below 4. III. Adverbial use of some cases accusative ṭhānaṁ: ettakaṁ ṭh. even a little bit Dhp I 389. — ablative ṭhānaso: in combination with hetuso with reason and cause, causally conditioned [see 2 (d)] SN V 304; AN 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) SN 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 Jāt 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) Miln 255; opposite na ṭhānaṁ upa° to find no place to rest, to go into nothingness Miln 180, 237, 270. (b) ṭhānaṁ vijjati there is a reason, it is logically sound, it is possible DN I 163, 175; MN 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; DN I 104, 239; MN II 10; III 64; Miln 237; Nettipakaraṇa 92f. (c) aṭṭhānaṁ an impossibility Snp 54 (aṭṭhāna, with elision of ṁ); aṭṭhāne at the wrong time Jāt 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" DN III 212 (one of the ten powers of the Buddha); MN 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) SN V 304; MN I 69f. = AN III 417; V 33.
-uppatti arising instantaneously (see ṭhānaso, above III) Vimāna Vatthu 37; Jāt VI 308 (°kāraṇavindana finding a means right on the spot); °ka (adjective) on the spot, momentary, spontaneous Jāt VI 304.
:: Ṭhānīya (adjective) [gerund of tiṭṭhati] standing, having a certain position, founded on or caused by (—°) Vinaya II 194 (-nīca°); AN I 264 (chanda- rāga-ṭṭh dhamma). See also under tiṭṭhati.
:: Ṭhāyika (adjective) at Miln 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 SN III 3f.; arūpa-ṭṭhāyin Iti 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 AN III 377 = IV 404; tassa ṭhito va kāyo hoti thitaṁ cittaṁ (firm, unshaken) SN V 74 = Cullaniddesa §475 B 2; — DN I 135 (khema°); AN I 152; Snp 250 (dhamme); Iti 116f. (ṭh. caranto nisinna sayāna); Jāt I 167; 279; III 53. — with gerund: nahātvā ṭh. and nivāsetvā ṭh. (after bathing and dressing Jāt I 265; dārakaṁ gahetvā th. Jāt VI 336. cf. saṇ°.
-atta self-controlled, composed, steadfast DN I 57 (+ gatatta yatatta; explained at Sumaṅgalavilāsinī I 168 by suppatiṭṭhitacitto); SN I 48; III 46; AN II 5; IV 93, 428; Snp 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) DN II 157; °dhamma (adjective) everlasting, eternal (of mahāsamudda, the great ocean) Vinaya II 237 = AN IV 198.
:: Ṭhitaka (adjective) = ṭhita in meaning of standing, standing up, erect Vinaya II 165; DN II 17 = III 143; MN II 65; Jāt I 53, 62; Vimāna Vatthu 64.
:: Ṭhitatā (feminine) the fact of standing or being founded on (—°) SN II 25 = AN I 286 (dhamma° + dhamma-niyāmatā).
:: Ṭhitatta (neuter) standing, being placed; being appointed to, appointment Jāt I 124.
:: Ṭhiti (feminine) [from tiṭṭhati Skt. sthiti, Greek στάσις, Latin statio (cf. stationary), Old High German stat, as stede] state (as opposed to becoming), stability, steadfastness; duration, continuance, immobility; persistence, keeping up (of: with genitive); condition of (—°) relation SN II 11; III 31; IV 14, 104, 228f., AN V 96; Vism 32 (kāyassa); in jhāna: SN III 264, 269f., saddhammassa (prolongation of) SN II 225; AN I 59; II 148; III 177 (always with asammosa and anantaradhāna), cf. MN II 26f.; °dhamma-ṭ-ṭhiti-ñāṇa (state or condition of) SN II 124; Paṭisambhidāmagga I 50f. — n'atthi dhuvaṁ ṭhiti: the duration is not for long MN II 64 = Dhp 147 = Thera 769 = Vimāna Vatthu 77, cf. Theri 343 (= Therīgāthā Commentary 241); Snp 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) DN III 277; AN III 427; Nettipakaraṇa 77; cf. samādhissa ṭhitikusala "one who is accomplished in lasting concentration" AN 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 Vism 495 as expressing origin (= ud).
:: Ubbadhati [ud + vadhati] to kill, destroy Snp 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 Thera 124, 495 = 1053.
:: Ubbahati1 [ud + bṛh or vṛh, see also uddharati] to pull out, take away, destroy Snp 583 (udabbahe potential = ubbaheyya dhāreyya Paramatthajotikā II 460); Thera 158; Jāt 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 = AN I 241. — Here belong uddhaṭa and uddharaṇa. cf. also pavāḷha.
:: Ubbandhati [ud + bandhati] to hang up, strangle Vinaya III 73 (rajjuyā); Jāt I 504 (the same); III 345; Theri 80; Vism 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 Jāt VI 473 (= orodha commentary).
:: Ubbasati see ubbisati.
:: Ubbattati [ud + vṛt] to go upwards, to rise, swell Jāt VI 486 (sāgaro ubbatti). See also ubbatteti.
:: Ubbatteti [causative of ud + vṛt, of which doublet is ubbaṭṭeti; cf. also ubbaṭuma] 1. to tear out Jāt I 199; Miln 101 (sadevake loke ubbattiyante); Dhp I 5 (hadayamaṁsaṁ), 75 (rukkhaṁ). 2. to cause to swell or rise Jāt III 361 (Gaṅgā-sotaṁ); IV 161 (samuddaṁ). 3. (intransitive) to go out of direction, or in the wrong direction Vism 327 (n'eva ubbaṭṭati na vivaṭṭati; varia lectio uppaṭṭati); Dhp III 155.
:: Ubbaṭṭeti [causative of ud + vṛt, as doublet of ubbatteti, cf. BHS udvartayati Divyāvadāna 12, 36] — to anoint, give perfumes (to a guest), to shampoo Jāt 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. Skt. 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 AN IV 191, 193.
:: Ubbāhana (neuter) [from ubbahati2] carrying, lifting, in °samattha fit for carrying, i.e. a beast of burden, of an elephant Jāt 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 Jāt 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; AN 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; Jāt I 300; Vism 182 (kuṇapa-gandhena); Dhp 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 Jāt 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 = Skt. vyathate] to be moved, to shake (intransitive), quiver, quake Jāt VI 437 (= kampati commentary).
:: Ubbega [Sanskrit udvega, from ud + vij] excitement, fright, anguish DN III 148; later, also transport, rapture, in compound (°pīti); Vism 143; as 124; Puggalapaññatti 226.
:: Ubbegin (adjective) [from ubbega] full of anguish or fear Jāt III 313 (= ubbegavant commentary).
:: Ubbejanīya (adjective) [from ubbejeti] agitating, causing anxiety Jāt I 323, 504.
:: Ubbejeti [causative of ud + vij] to set into agitation, terrify, frighten Miln 388 (°jayitabba gerundive); Puggalapaññatti 226.
:: Ubbejitar and Ubbejetar [agent noun from ubbejeti] a terrifier, a terror to AN 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 Jāt VI 508.
:: Ubbhaṁ (and Ubbha°) (indeclinable) [a doublet of uddhaṁ, see uddhaṁ III] — up, over, above, on top Jāt 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 SN III 238; Miln 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); DN I 77 (cf uddharati); MN I 383 (ubbhatehi akkhīhi); Dhp 34 (okamokata u. = °okamokataḥ u.); Jāt I 268; Peta Vatthu Commentary 163.
:: Ubbhaṭṭhaka (adjective) [ubbha + ṭha + ka of sthā, probably contracted from ubbhaṭṭhitaka] — standing erect or upright DN I 167; MN I 78, 92, 282, 308, 343; AN I 296; II 206; past participle 55 (ubb°; = uddhaṁ ṭhitaka Puggalapaññatti 233).
:: Ubbhava [ud + bhava] birth, origination, production Pañca-g 91 (dānassa phal°). cf. BHS 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" DN I 74; MN I 276; Sumaṅgalavilāsinī I 218.
:: Ubbhijjati [ud + bhid] to burst upwards, to spring up out of the ground, to well up; to sprout DN I 74 = MN III 93 = III 26; Jāt I 18 (V 104); Dhp 339 (gerund ubbhijja = uppajitvā Dhp IV 49); Sumaṅgalavilāsinī I 218, — past participle ubbhinna.
:: Ubbhinna [past participle of ubbhijjati] springing up, welling up Dhp 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; SN I 53; Thera 408; Jāt I 486; III 313; Miln 23, 236, 340 (an°); Vism 54 (satat°); Dhp 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); SN I 228 (preterit ubbijji); Miln 149 (tasati + u.), 286 (+ saṁvijji); Vism 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 Skt. ālīyate > Pāḷi allīyati, ālāpa > allāpa etc., and bb for pp as in vanibbaka = Skt. vanīpaka (*vanipp°)] — happy, elated, buoyant, literally frisky; only in compounds °atta rejoicing, exultancy, elation of mind DN I 3, 37; Jāt III 466; Miln 183; Sumaṅgalavilāsinī I 53, 122; and °ākāra the same Dhp I 237. At Vism 158 "cetaso ubbilāvitaṁ" stands for ubbilāvitattaṁ, with varia lectio uppilāvitaṁ. cf. Jāt V 114 (ubbilāvita-cittatā).
:: Ubbilla [either a secondary formation from ubbilāvita, or representing uppilava (uppilāva) for upplava, ud + plu, as discussed under ubbilāvita. The BHS word udvilya Lalitavistara 351, 357, or audvilya Divyāvadāna 82 is an artificial reconstruction from the Pāḷi, after the equation of Skt. dvādasha > dialect Pāḷi bārasa, whereas the original Skt. 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 MN 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 Jāt 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 DN II 71; DB II 70, note 1; MN I 477 (cf. 385 °vimaṭṭha); SN I 191; AN 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); DN I 7 (°lohitaka, cf. Sumaṅgalavilāsinī I 87); MN I 57 (°mukha tied up at both ends), 129 (°daṇḍaka kakaca a saw with teeth on both sides), 393 (koṭiko pañho; SN IV 323 (the same).
:: Ubhaya (adjective) [*ubha + ya, see ubho] both, twofold Snp 547, 628, 712, 1106, 1107, 801 (°ante); Mahāniddesa 109 (°ante); Jāt 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 Dhp 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 DN I 154 (cf. Sumaṅgalavilāsinī I 312 ubhaya-koṭṭhāsāya bhāvito).
:: Ubhayattha [adverb) [Sanskrit ubhayatra, from ubhaya] in both places, in both cases Vinaya I 107; AN III 64; Dhp 15-17; Dhp 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 SN I 87 = AN III 48 = Iti 16; Iti 43 = Snp 661 = Dhp 306; Snp 220, 543, 597; Dhp 74, 256, 269; 412; Mahāniddesa 109; Peta Vatthu I 76; Jāt I 223; II 3; Peta Vatthu Commentary 13, 82 (tā ubho). — ubhantaṁ both ends, both sides Snp 1042 (see Cullaniddesa §169; Paramatthajotikā II 588 explains by ubho ante [BD: see SN 2.12.17]). — genitive ubhinnaṁ SN I 162; II 222; Jāt II 3; instrumental ubhohi (hatthehi) Vinaya II 256; Jāt IV 142; locative ubhosu Snp 778 (antesu); Jāt 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) DN I 194; MN II 213; AN 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; Jāt IV 115, 363 (= mahaggha-samaggha commentary page 366); Snp 703, 714, 792, 959; Dhp 83; Mahāniddesa 93, 467; Vimāna Vatthu 121 (= vividha Vimāna Vatthu 60); 311; -kulīnatā high birth AN III 48 (cf. uccā°).
:: Uccaka (adjective) [from ucca] high Vinaya II 149 (āsandikā a kind of high chair).
:: Uccatta (neuter) [from ucca = Skt. uccatvaṁ] height Jāt III 318.
:: Uccaya [from ud + ci, see cināti; Skt. uccaya] heaping up, heap, pile, accumulation Dhp 115, 191, 192; Vimāna Vatthu 4711; 827 (= cetiya Vimāna Vatthu 321); Dhp III 5, 9; as 41 (pāpassa). — siluccaya a mountain Thera 692; Jāt I 29 (V 209); VI 272, 278; Dāṭhāvaṁsa V 63.
:: Uccā (°-) (adverb) [cf. Skt. uccā, instrumental singular of uccaṁ, cf. paścā behind, as well as uccaiḥ instrumental plural — In BHS 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 MN I 178; -kāḷārikā the same MN 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 MN III 37; Vimāna Vatthu 32; -sadda a loud noise DN I 143, 178; AN III 30; -sayana a high bed (+ mahāsayana) Vinaya I 192; DN I 5, 7; cf. Sumaṅgalavilāsinī I 78.
:: Uccāliṅga [etymology?] a maw-worm Vinaya III 38, 112; Jāt II 146.
:: Uccāra [ud + car] discharge, excrement, fæces Vinaya III 36 (°ṁ gacchati to go to stool); IV 265, 266 (uccāro nāma gūtho vuccati); Dhp II 56 (°karaṇa defecation); uccāra-passāva fæces and urine DN I 70; MN I 83; Jāt 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 = Dhp III 50; MN 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 Skt. utsahate > BHS ucchahate see ussahati] — the hip, the lap Vinaya I 225; MN I 366; AN I 130 (°pañña); Jāt I 5, 308; II 412; III 22; IV 38, 151; past participle 31; Vism 279; Dhp II 72.
:: Ucchādana (neuter) [ut + sād, causative of sad, sīdati, cf. ussada] rubbing the limbs, anointing the body with perfumes shampooing DN 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 DB I 87); thus in same formula at MN I 500; SN IV 83; Jāt I 146 and passim; AN I 62; II 70 (+ nahāpana); IV 54, 386; Iti 111; Theri 89 (nahāpan°); Miln 241 (°parimaddana) 315 (+ nahāpana); Sumaṅgalavilāsinī I 88.
:: Ucchādeti [from ut + sād, see ucchādana] to rub the body with perfumes Jāt VI 298; Miln 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) DN I 34, 55; SN IV 323; Mahāniddesa 324; Miln 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) SN 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; DN I 34, 55; SN II 18; IV 401; AN IV 174, 182f.; Mahāniddesa 282; past participle 38; -vādin = -vāda Nettipakaraṇa 111; Jāt V 244.
:: Ucchedana (adjective) [from ud + chid] cutting off, destroying; feminine °anī Jāt V 16 (surā).
:: Ucchedin (adjective) an adherent of the ucchedavāda Jāt V 241.
:: Ucchepaka (neuter) [= ucchiṭṭhaka in sense of ucchiṭṭhabhatta] leavings of food MN 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 SN V 432 (bhavataṇhaṁ), AN IV 17 (future ucchecchāmi to be read with varia lectio for Text ucchejjissāmi); Snp 2 (preterit udacchida), 208 (gerund ucchijja); Jāt V 383; Dhp 285. passive ucchijjati to be destroyed or anniḥlated, to cease to exist SN IV 309; Jāt V 242, 467; Miln 192; Peta Vatthu Commentary 63, 130 (= na pavattati), 253 (= n'atthi), — past participle ucchinna (q.v.).
:: Ucchinna [past participle of ucchindati] broken up, destroyed SN III 10; AN V 32; Snp 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); Jāt II 83 (bhattaṁ ucchiṭṭhaṁ akatvā), 126 (°nadī impure; also itthi outcast), 363; IV 386 (°ṁ piṇḍaṁ), 388; VI 508; Miln 315; Dhp I 52; II 85; III 208; Peta Vatthu Commentary 80 (= chaḍḍita), 173 (°bhattaṁ). At Jāt IV 433 read ucch° for ucciṭṭha. — an° not touched or thrown away (of food) Jāt III 257; Dhp II 3. — See also uttiṭṭha and ucchepaka.
:: Ucchiṭṭhaka (from ucchiṭṭha) = ucchiṭṭha Jāt IV 386; VI 63, 509.
:: Ucchu [Sanskrit cf. Vedic proper name Ikṣvāku from ikṣu] sugarcane Vinaya IV 35; AN III 76; IV 279; Miln 46; Dhp IV 199 (°ūnaṁ yanta sugarcane mill), Peta Vatthu Commentary 257, 260; Vimāna Vatthu 124.
-agga (ucch°) top of sugarcane with Vism 172; -khaṇḍikā a bit of sugarcane Vimāna Vatthu 3326; -khādana eating sugarcane with Vism 70; -khetta sugarcane field Jāt I 339; Vimāna Vatthu 256; -gaṇṭhikā a kind of sugarcane, Batatas Paniculata Jāt I 339; VI 114 (so read for °ghaṭika); -pāla watchman of sugarcane Vimāna Vatthu 256; -pīḷana, cane-pressing as 274; -puṭa sugarcane basket Jāt IV 363; -bīja seed of sugarcane AN I 32; V 213; -yanta a sugar-mill Jāt I 339; -rasa sugarcane juice Vinaya I 246; Vism 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); Jāt 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 = Skt. 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. DBectical 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 Snp 455, 955, 1090; Jāt 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 Snp 193, 842, 1075; Iti 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 Thera 158; Snp 583 (= ubbaheyya dhāreyya (?) Paramatthajotikā II 460); Jāt II 223 (= udabbaheyya commentary); VI 587 (= hareyya commentary); preterit udabbahi Vinaya IV 5.
:: Udabbhadhi preterit 3rd singular of ubbadhati [ud + vadh] to destroy, kill Snp 4 (= ucchindanto vadhati Paramatthajotikā II 18).
:: Udabindu [uda + bindu] a drop of water MN I 78; Snp 812; Dhp 121, 122, 336; Iti 84 (varia lectio udaka°); Mahāniddesa 135; Paramatthajotikā II 114; Dhp II 51.
:: Udacchidā 3rd singular preterit of ucchindati to break up Snp 2, 3 (°ā metri causā).
:: Udadhi [uda + dhi, literally water-container] the sea, ocean SN I 67; Iti 86; Snp 720; Jāt 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. Skt. udagra] — topmost, high, lofty Thera 110; figurative elated, exalted, exultant, joyful, happy DN I 110 (°citta); Snp 689 (+ sumana), 1028 (the same); Peta Vatthu IV 155 (atta mana + u.); IV 58 (haṭṭha + u.); Miln 248; Dhp II 42 (haṭṭha-pahaṭṭha udagg-udaggain high glee and jubilant); Vism 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) Jāt V 396 (= uda-aggihuttaṁ commentary wrongly), literally "the sacrifice (being) out"
:: Udahāraka [uda + hāraka] a water-carrier Jāt 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 Skt. odatī, odman flood, odana gruel, q.v.); cf. Skt. unatti, undati to water, udra = Avesta udra = as 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; DN II 15 (°assa dhārā gushes or showers of w.); Dhp 80, 145; Jāt I 212; Peta Vatthu I 57; past participle 31, 32; Miln 318; Vimāna Vatthu 20 (aggimhe tāpanaṁ udake temanaṁ); Dhp I 289; Dhp III 176, 256; Peta Vatthu Commentary 39, 70. — Synonyms ambu, ela, jala etc. The compound form (—°) is either ūdaka (āsanūdaka—dāyin Jāt 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 MN I 134; -āyatika a water-pipe Vinaya II 123; -āḷhaka a certain measure of water, an āḷhaka of w. SN V 400; AN II 55 = III 337; Vimāna Vatthu 155; -ūpama resembling water, like water AN IV 11 (puggala); -ogāhana plunging into water Jāt III 235; -ogha a water flood Vimāna Vatthu 48; -orohaka descending into water, bathing; name of a class of ascetics, literally "bather" MN I 281; SN IV 312; AN V 263; -orohaṇa plunging into water, taking a bath, bathing DN I 167; SN I 182; AN I 296; II 206; Jāt IV 299; past participle 55; -kalaha the "water dispute" Dhp III 256; -kāka a water crow Jāt II 441; -kicca libation of water, literally water-performance; cleansing washing DN II 15; -kīḷā sporting in the w. Jāt VI 420; -gahaṇasāṭaka bathing-gown Jāt V 477; -ghaṭa a water pitcher Peta Vatthu Commentary 66; -cāṭi a water jar Dhp I 52; -ṭ-ṭhāna a stand for water Vinaya II 120; -tumba a water vessel Jāt II 441; Sumaṅgalavilāsinī I 202; Dhp 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; Jāt IV 69; -daha a lake (of water) DN I 45; -doṇikā a water-tub or trough Vinaya II 220; -dhārā a shower of water Paṭisambhidāmagga I 125; Jāt IV 351; -niddhamana a water spout or drain Vinaya II 120, 123; Dhp II 37; -nibbāhana an aquaduct Miln 295; -paṭiggaha receiving or accepting water Vinaya II 213; -patta a waterbowl Vinaya II 107; DN I 80; SN III 105; -puñchanī a towel Vinaya II 122; -posita fed or nourished by water Vimāna Vatthu 173; -phusita a drop of water SN II 135; -bindu a drop of w. Iti 84 (varia lectio for udabindu); Peta Vatthu Commentary 99; -bubbula a w. bubble AN IV 137; Vism 109, 479 (in compound); -bhasta devoid of water Therīgāthā Commentary 212 (for anodaka Theri 265); -maṇika a water-pot Vinaya I 227; MN I 354; AN III 27; Miln 28; Dhp I 79; -mallaka a cup for w. AN I 250; -rakkhasa a water-sprite Dhp III 74; -rahada a lake (of w.) DN I 74, 84; AN I 9; II 105; III 25; Snp 467; past participle 47; -rūha a water plant Vimāna Vatthu 35; -lekhā writing on w. AN I 283 = past participle 32 (in simile °ūpama like writing on w.; cf. Puggalapaññatti 215); -vāra "waterturn", i.e. fetching water Dhp I 49; -vāraka bucket SN II 118; -vāha aflow of water, flowing w. Jāt VI 162; -vāhaka rise or swelling (literal carrying or pulling along (of water), overflowing, flood AN 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 Jāt II 13; -sāṭikā "water-cloak", a bathing-mantle Vinaya I 292; II 272; IV 279 (= yāya nivatthā nhāyati commentary); Dhp II 61 (Text °sāṭaka); -suddhika ablution with water (after passing urine) Vinaya IV 262 (= mutta-karaṇassa dhovanā commentary).
:: Udakaccha [uda + kaccha] watery soil, swamp Jāt V 137.
:: Udakumbha [uda + kumbha] a water jug Jāt I 20; Dhp 121, 122; Peta Vatthu I 129.
:: Udaṇha [ud + aṇha] day-break, dawn, sunrise Jāt 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 Jāt I 109.
:: Udañcana (neuter) [from ud + añc, see añchati] a bucket for drawing water out of a well Dhp I 94.
:: Udañcanin (adjective/noun) [ud + añcanin to añc see añchati] — draining, pulling up water feminine °ī a bucket or pail Jāt 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 Jāt 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 Jāt III 484 (= uppatita commentary); V 71 (= uṭṭhita commentary).
:: Udapatta2 [uda + patta; Skt. udapātra] a bowl of water, a water-jug, ewer MN I 100; SN V 121; AN III 230f., 236; V 92, 94, 97f.
:: Udapādi 3rd singular preterit of uppajjati to arise, originate, become DN I 110, 180, 185; SN II 273; Iti 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; MN I 80; AN IV 171; Jāt III 216; Udāna 78; Peta Vatthu II 78; II 925; Miln 411; Vism 244 (in simile); Sumaṅgalavilāsinī I 298; Vimāna Vatthu 40; Peta Vatthu Commentary 78.
:: Udappatta see udapatta.
:: Udara (neuter) [Vedic udara, AN V udara belly, Greek ὓστερος = Latin uterus belly, womb; Lithuanian vedaras stomach, See also Walde, Latin Wörterbuch under vensica] 1 the belly, stomach DN II 266; Snp 78, 604, 609, 716; Jāt I 146, 164, 265; Miln 213; Peta Vatthu Commentary 283; Paramatthajotikā I 57, 58; Dhp I 47 (pregnant); Saddhammopāyana 102. 2. cavity, interior, inside Dāṭhāvaṁsa I 56 (mandir-odare). — ūnūdara with empty belly Thera 982; Miln 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 MN I 102; AN V 18; Thera 935; Vism 33; -paṭala the mucous membrane of the stomach Vism 359 (= sarīr°abbhantara 261); Paramatthajotikā II 248; Paramatthajotikā I 55, 61; -pūra stomach filling Vism 108; -vaṭṭi "belly-sack", belly Vinaya III 39, 117; Vism 262 where Paramatthajotikā I reads ud. paṭala); -vāta the wind of the belly, stomach-ache Jāt I 33, 433; Vism 41 (°ābādha); Dhp IV 129.
:: Udariya (neuter) [from udara] the stomach Khuddakapāṭha III (cf. Paramatthajotikā I 57); Vism 258, 358. cf. sodariya.
:: Udassaye 2nd singular potential of ud + assayati [ā + śri, cf. assaya] — Jāt 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 Snp 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 AN II 199; Paṭisambhidāmagga I 34; Vimāna Vatthu 847 (dhanatthika uddayaṁ patthayāna = ānisaṁsaṁ atirekalābhaṁ Vimāna Vatthu 336); 8452; Dhp 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) MN I 356; SN V 197f., 395; AN III 152f.; IV 111, 289, 352; V 15, 25; -atthika desirous of increase, interest or wealth (cf. above Vimāna Vatthu 847 dhanatthika) AN II 199; -b-baya (ud-aya + vy-aya) increase and decrease, rise and fall, birth and death, up and down DN III 223; SN I 46 = 52 (lokassa); III 130; AN II 90; III 32; IV 153; Iti 120; Vism 287; Paṭisambhidāmagga I 54; Therīgāthā Commentary 90; -vyaya = °b-baya SN IV 140; AN II 15 (khandhānaṁ); Dhp 113, 374 (khandhānaṁ, see Dhp 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 Jāt III 401 (°ṁ āharitvā dassento), 510; Miln 345; Paramatthajotikā II 445; Vimāna Vatthu 297.
:: Udāharati [ud + ā + hṛ] to utter, recite, speak. Snp 389; Jāt 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 Skt. utāro] — disjunctive-adversative particle "or", in direct questions DN I 157; II 8; Snp 599, 875, 885; Jāt I 20, 83; Vimāna Vatthu 258 (= ādu); Peta Vatthu Commentary 33, 51; Miln 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? Dhp II 96: See under kiṁ. — Often combined with other expletive particles, e.g. udāhu ve Snp 1075, 1077; udāhu no Snp 347; eva ... no udāhu (so ... or not) DN I 152; (ayaṁ) na kho ... udāhu (ayaṁ) is it (this) ... (this) Vism 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) DN I 50, 92; SN I 20, 27, 82, 160; AN I 67; Jāt 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. BHS udānaṁ udānayati Divyāvadāna 99 etc.], e.g. At Vinaya I 2f., 12, 230, 353; DN I 47; II 107 (udāna of triumph); SN 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 Jāt I 61; abhāsi Vinaya IV 54; kathesi Jāt 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. BHS udānayati] to breathe out or forth, usually in phrase udānaṁ udānesi: see under udāna1. Absolutely only at Jāt III 218.
:: Udānita [past participle of udāneti] uttered, breathed forth, said Dhp IV 55.
:: Udāpatvā at Jāt 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 = Skt. °udapaptat (so Kern, Toevoegselen sub voce).
:: Udāra (adjective) [Sanskrit udāra, of which the usual Pāḷi form is uḷāra (q.v.). cf. BHS 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 Jāt V 158 (= udāvattitva nivattitva commentary).
:: Udāyati at Sumaṅgalavilāsinī I 266 (udāyissati future) is hardly correct; DN 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 Vism 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 = as 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); Jāt III 51f., 335. The names of two otters at Jāt 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 DN II 14; MN III 122.
:: Uddalomī [= udda + lomin beaver-hair-y] a woollen coverlet with a fringe at each end DN I 7 (= ubhato dasaṁ uṇṇā-mayattharaṇaṁ; keci ubhato uggata-pupphaṁ ti vadanti Sumaṅgalavilāsinī I 87); AN 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) = Vism 25 (varia lectio uṭṭanda).
:: Uddasseti [ud + dasseti, causative of dassati1] to show, reveal, point out, order, inform, instruct DN II 321f.; MN I 480 (read uddassessāmi for conjectured reading uddisissāmi?); II 60 (varia lectio uddiset°) AN IV 66.
"summary". This goes too far. The mnemonic terms used are not always the titles of the suttas.
￼ — p.p.
:: Uddaya1 [a variant metri causā of udaya] gain, advantage, profit Vimāna Vatthu 847 (see udaya); Jāt V 39 (satt°-mahāpaduma of profit to beings?).
:: Uddaya2 in compounds dukkh° and sukh°. see udraya.
:: Uddāla = Uddālaka, only as proper name Jāt 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); Jāt 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; SN 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. Dhp 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. Miln 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 Jāt II 425; Dhp II 132). Iti 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. DN III 101; SN V 194 = also at Jāt VI 276 (= pākāra-vatthu commentary). Kern, Toevoegselen sub voce refers it to Skt. 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 SN II 106 (varia lectio uddhā°); commentary explains as apato uggatattā Jāt IV 536 (so read with varia lectio for Text uddhā pavatta; commentary explains as tīra-mariyādā-bandhana).
:: Uddāraka [?] some wild animal Jāt 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 MN III 167; AN I 141; Jāt III 46; Miln 357.
:: Uddeka [Sanskrit udreka, ud + ric] vomit, spouting out, eruption Vism 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 MN 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 MN III 223 (u. uddiṭṭha), 239; SN IV 299; Paramatthajotikā II 422. 2. explanation SN V 110f.; sa-uddesa (adjective) with (the necessary) explanation, point by point, in detail, DN I 13, 81; III 111; AN III 418; Iti 99; Cullaniddesa §617 I. 3. samaṇuddesa one marked as a samaṇa, a novice (cf. sāmaṇera) DN I 151; MN III 128; AN 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.); AN IV 114 (+ paripucchā); V 50f. (pañho, u. veyyākaraṇaṁ); Cullaniddesa §3852 (+ paripucchā); Jāt I 116; Miln 257 (+ paripucchā). ekuddesa a single repetition Vinaya III 47; AN III 67, 180; Miln 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 DN II 100 (mam °bhikkhu-saṅgho); Miln 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° MN I 88; Jāt I 456; Vimāna Vatthu 259. In the same application padesika (q.v.). 2. memorial Jāt 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 Jāt IV 154 (of a devatā; passage may be corrupt).
:: Uddhacca (neuter) [substantivised gerund of ud-dharati, ud + dhṛ, cf. uddhaṭa and uddhata. The BHS auddhatya shows a strange distortion. BHS uddhava seems to be also a substitute for uddhacca] — over-balancing, agitation, excitement, distraction, flurry (see on meaning DB I 82; Buddhist Manual of Psychological Ethics 110 note 1; Compendium 18, 45, 83). AN I 256, 282; III 375, 421, 449; IV 87; V 142, 145, 148; DN III 234; SN V 277f.; as 260; Paramatthajotikā II 492 (in sense of "haughtiness"? for Snp 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; Vism 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 DN I 71, 246; III 49, 234, 269, 278; SN I 99; AN 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 DN II 18 = III 144, 154. 2. prominent, conspicuous Jāt IV 345 (°rājin having prominent stripes, of a tiger). 3. pointing upwards (of the lower teeth, opposite adhagga point-downwards) Jāt V 156 (= heṭṭhima-danta commentary). 4. lofty, beneficial (of gifts) AN 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) DN I 51 = III 66; SN I 90; AN III 259; Sumaṅgalavilāsinī I 158.
:: Uddhaja (adjective) [uddhaṁ + ja] upright, honest MN I 386 (varia lectio for pannadhaja).
:: Uddhamma [ud + dhamma] false doctrine Dīpavaṁsa V 19.
:: Uddhaṁ (and Uddha°) (indeclinable) [neuter of adjective *uddha = Skt. ūrdhva high; to Indo-Germanic °a red (h) as in Latin arduus steep, or °ured as in Skt. 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) DN I 23, 153, 251; Vism 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 DN I 222 ("straight up"); Iti 120; Jāt I 20. B. (of time) in future, a head, hence Snp 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) DN II 293, 294; III 104; AN 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 Jāt V 269; ubbhaṭṭhako hoti "standing erect" DN I 167; MN I 78; ubbhamukhu "mouth (face) upwards", turned upwards SN III 238; Miln 122. (1) uddha° in:
-gāmin going upwards SN V 370f. -cchiddaka (-vātapānā) (windows) having openings above Dhp I 211. -pāda heels upwards either with adhosira (head down) AN IV 133, or avaṁsira Vimāna Vatthu 5225 (varia lectio); Jāt I 233. -mukha turned upwards, adverb °ā upwards or backwards (of a river) Miln 295 (Gaṅgā u. sandati; in same context ubbha° Miln 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) DN I 12 (= uddhaṁ dosānaṁ nīharaṇaṁ Sumaṅgalavilāsinī I 98); Dhp 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 DN 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" Snp 901, see Mahāniddesa 315. -sota (adjective) one who is going upwards in the stream of life [cf. BHS ūrdhvasrotaḥ Mahāvy §46] DN III 237; SN V 69, 201, 205, 237, 285, 314, 378; AN I 233; II 134; IV 14f., 73f., 146, 380; V 120; Dhp 218; Theri 12; past participle 17; Nettipakaraṇa 190; Dhp III 289; literally upstream at Jāt 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 Jāt I 33, 68, 71, 346; II 133, 277; III 178, 425; V 385, 471; II 218 (kammār°), 574; Snp page 105; Miln 118, 259; Vism 171, 254; Dhp I 52, 224; II 3; III 219 (°panti); IV 176.
:: Uddharaṇa (neuter) [abstract from uddharati] 1. taking up, lifting, raising Miln 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 DN I 135 (baliṁ uddhareyya raise a tax); MN I 306 (hiyaṁ); Jāt I 193 (preterit poetic udaddhari = uddharitvā kaḍḍhitvā pavaṭṭesi commentary); Vimāna Vatthu 157. — causative uddharāpeti Vinaya II 180, 181; Jāt VI 95. 2. to pull out, draw out (synonymous with abbahati, q.v. for comparison) DN I 77 (ahiṁ karaṇḍā uddhareyya, further on ahi k. ubbhato) Peta Vatthu Commentary 115 (= abbahati); imperative uddharatha Jāt II 95 (for abbaha); Dhp 327 (attānaṁ duggā); preterit uddhari Jāt III 190 (aṅkena); conditional uddhare Thera 756; gerund uddharitvā DN I 234; Mahāniddesa 419; Paramatthajotikā II 567; Dhp IV 26; Peta Vatthu Commentary 139, and (poetry) uddhatvā Jāt IV 406 (cakkhūni, so read for Text laddhatvañ cakkhūni = akkhīni uddharitvā commentary), — past participle uddhaṭa and ubbhata.
:: Uddharin īn an° Snp 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 AN 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 SN I 61 (+ unnaḷa "muddled in mind and puffed up" translation), 204 (the same) V 112 (līnaṁ cittaṁ uddhataṁ commentary), 114 = Vism 133, 269; AN II 23; III 391; V 93f., 142, 163; Iti 72; Theri 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 MN I 470; AN II 211; V 93f., 104; Snp 850 (= uddhaccavirahita Paramatthajotikā II 549); Dhp 363 (= nibbutacitto Dhp IV 93); Jāt V 203; Vimāna Vatthu 648. — See also ubbhata.
:: Uddhaṭa [past participle of uddharati 2; see also uddhata, uddhita and uddhacca] 1. pulled out Jāt II 26. 2. pulled out, destroyed, extirpated, in phrase °dāṭha with its fangs removed (of a snake) Jāt I 505; II 259; VI 6. 3. cut off or out Miln 231 (duddhaṭ-udhaṭe ālope whenever a piece is cut off). 4. drawn out, lifted out, raised Jāt I 143; sass°kāle at the time of lifting the corn; V 49 (°paṁsu). cf. uddhaṭa-bīja castrated Jāt II 237.
:: Uddhālaka at Jāt 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 Jāt II 341; III 106; IV 45, 247. uddhāra-sodhana (varia lectio sādh°) the clearance of a debt Jāt 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 Jāt VI 237 (°pphala = uddhaṭa-bīja commentary).
:: Uddhumāta (adjective) [past participle of uddhumāyati] swollen, bloated, risen (of flour) AN I 140; Snp 200 (of a corpse); Paramatthajotikā II 100f., 171; Sumaṅgalavilāsinī I 114. cf. next.
:: Uddhumātaka (adjective) [preceding + ka] swollen, bloated, puffed up MN I 88 (of a corpse; + vinīlaka); Vism 178, 193 (the same); Jāt I 164 (udaraṁ °ṁ katvā), 420 (°nimitta appearance of being blown up); Miln 332; Dhp I 307. See also subha and asubha.
-saññā the perception of a bloated corpse AN II 17; Dhammasaṅgani 263; Miln 331; cf. Buddhist Manual of Psychological Ethics. 63.
:: Uddhumātatta (neuter) [abstract from uddhumāta] swollen condition Vism 178.
:: Uddhumāyana (neuter) [from uddhumāyati] puffing, blowing or swelling up Jāt IV 37.
:: Uddhumāyati [ud + dhmā, see dhamati and remarks on uddhacca] — to be blown up, to swell up, rise; preterit °āyi Jāt III 26; Vimāna Vatthu 76; gerund °ājitvā Jāt II 18; Dhp I 126, — past participle uddhumāta and °āyita (q.v.).
:: Uddhumāyika (adjective) [cf. uddhumāyita] like blowing or swelling up, of blown-up appearance MN 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 Dhp 353, cf. Dhp IV 72; Miln 94 (satihāraṁ); future uddisissati MN 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 Jāt III 354 = Miln 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 as meant for (cf. odissa and odissaka) Vinaya I 237 (maṁsa); II 163; DN I 166 = AN I 295 = past participle 55 (viz. bhikkhā); MN I 77; Paramatthajotikā I 222; Jāt 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 MN I 480 (pañha); Snp 91 (the same = uddesa-matten'eva vutta, na vibhaṅgena Paramatthajotikā II 422); Paramatthajotikā II 372. 2. Appointed, dedicated Jāt 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) Jāt 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 Vism 27 (for ukkācanā).
:: Uddīyati , Uddīyana ete. see udrī°.
:: Uddosita [derivation uncertain. cf. Müller Pāḷi Gramar 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; Vism 156 (eko udetī ti ekodi); Jāt II 33; III 324; present participle udayaṁ Iti 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 Vism 156 (udayatī ti udi uṭṭha Petī ti attho).
:: Udicca (adjective) [apparently an adjectivised gerund of udeti but distorted from and in meaning = Skt. 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) Jāt I 140, 324, 343, 373; Miln 236. — See also uddiya.
:: Udiccare 3rd. plural present medium of udikkhati (q.v.).
:: Udikkhati [ud + īkṣ, Skt. udīkāṣate] 1. to look at, to survey, to perceive Vinaya I 25 (udiccare, 3rd plural present medium); Jāt V 71, 296; Vimāna Vatthu 8121 (preterit udikkhisaṁ = ullokesiṁ Vimāna Vatthu 316); Dāṭhāvaṁsa II 109; Saddhammopāyana 308. 2. to look out for, to expect Jāt I 344; Vimāna Vatthu 118. 3. to envy Miln 338.
:: Udikkhitar [agent noun of udikkhati] one who looks for or after DN III 167.
:: Udita1 [past participle of ud-i, see udeti] risen, high, elevated Miln 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 Jāt V 237; Dhammasaṅgani 637, 720; Miln 145.
:: Udīreti [ud + īreti, cf. in meaning īrita] 1. to set in motion, stir up, cause Jāt III 441 (dukkhaṁ udīraye potential = udīreyya commentary); V 395 (kalahaṁ to begin a quarrel). 2. to utter, proclaim, speak, say SN I 190; Snp 632 (potential °raye = bhāseyya Paramatthajotikā II 468); Dhp 408 (giraṁ udīraye = bhāseyya Dhp IV 182); Jāt V 78 (vākyaṁ); passive udīyati (uddiyyati = Skt. udīryate) Thera 1232 (nigghoso).
:: Udīrita [past participle of udīreti] uttered Jāt III 339; V 394 = 407.
:: Udrabhati [? doubtful in form and etymology] to eat MN 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 BHS 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 MN I 415; Jāt 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 Jāt V 389 (varia lectio °indriya); Dhp II 47 (°uddaya). Both dukkh° and sukh° at Paṭisambhidāmagga I 80. Besides these in following combinations: kaṭuk° causing bitterness Jāt V 241; sa° with (good or evil) consequences SN II 29; MN I 271.
:: Udrīyana and Uddīyana (neuter) [from udrīyati] breaking or splitting open, bursting Jāt I 72; Dhp II 7 (°sadda), 100 (paṭhavī-uddīyana-sadda; vv.ll. uddri°, udri°).
:: Udrīyati (and Uddīyati) [cf. Skt. 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); DN I 96 (°īyissati = bhijjhissati Sumaṅgalavilāsinī I 96, so read for udāyati); SN I 113, 119.
:: Udu (adjective) [= *rtu? cf. utu and uju] straight, upright, in °mano straight-minded DN III 167, 168 (= uju° in varia lectio and explained by commentary).
:: Udukkhala (masculine and neuter) [Sanskrit ulūkhala] a mortar Vinaya I 202 (+ musala pestle); Jāt I 502; II 428; V 49; II 161, 335; Udāna 69 (m.; + musaḷa); Dhp II 131 (°sala); Vism 354 (in compound). The relation between udukkhala and musala is seen best from the description of eating at Vism 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 DN II 4; Vinaya IV 35; AN IV 283 (°khādika), 283 (the same), 324 (the same); Snp 5; Dhp 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) SN III 149, 150 (varia lectio for ḍayhati); Jāt III 22 (udayhate) V 194. future uḍḍayhissati Jāt 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 MN I 364 (kāko maṁsapesin ādāya uḍḍayeyya; Vv.l1. ubbaḍaheyya, uyya, dayeyya); Jāt 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) Jāt V 417f. (°āni itthisahassāni); Mahāvaṁsa 12 53.
:: Uḍḍita [past participle of uḍḍeti2] ensnared (?), bound, tied up SN 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 DN I 103; SN I 51 = Vimāna Vatthu 116 (uggateja "the fiery heat"); Jāt IV 496; V 452 (°teja); VI 490 (+ rājaputtā, explained with etymologising effort as uggatā paññātā by commentary); Miln 331; Dhp II 57 (°tapa); Saddhammopāyana 286 (°daṇḍa), 304 (the same). cf. sam°. As proper name at Vism 233 and Jāt I 94.
-putta a nobleman, mighty lord SN I 185 ("high born warrior" translation); Jāt VI 353 (= amacca-putta commentary); Thera 1210.
:: Ugga2 = ugga mana, in aruṇ-ugga sunrise Vinaya IV 272.
:: Uggacchati ￼ [ud + gam] to rise, get up out of (literal and figurative) Thera 181; aruṇe uggacchante at sunrise Vimāna Vatthu 75; Peta Vatthu IV 8; Vism 43, gerund uggañchitvāna Miln 376, — past participle uggata (q.v.).
:: Uggaha (adjective) (—°) [from ud + gṛh, see gaṇhāti] 1. taking up, acquiring, learning Vism 96 (ācariy°), 99 (°paripucchā), 277 (kananaṭṭhānassa). 2. noticing, taking notice, perception (as opposed to manasikāra) Vism 125, 241f. negative an° Snp 912 (= gaṇhāti Mahāniddesa 330). cf. dhanuggaha.
:: Uggahaṇa (neuter) [from uggaṇhāti] learning, taking up, studying Peta Vatthu Commentary 3 (sipp°). As uggaṇhana at Vism 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 Snp 791 (= gaṇhāti Mahāniddesa 91). — gerund uggahāya Snp 837.
:: Uggahetar [agent noun to ugganhāti, causative uggaheti] one who takes up, acquires or learns AN IV 196.
:: Uggahita [past participle of uggaṇhāti] taken up, taken, acquired Vinaya I 212; Jāt III 168 (°sippa, adjective), 325; IV 220; VI 76; Vism 241. The metri causā form is uggahīta at Snp 795, 833, 1098; Mahāniddesa 175 = Cullaniddesa §152 (= gahita parāmaṭṭha).
:: Uggajjati [ud + gajjati] to shout out Mahāniddesa 172.
:: Uggama [from ud + gam; Skt. udgama] rising up Saddhammopāyana 594.
:: Uggamana (neuter) [from ud + gam] going up, rising; rise (of sun and stars) DN I 10, 240; SN II 268 (suriy°); Jāt IV 321 (an°), 388; Peta Vatthu II 941 (suriy°); Sumaṅgalavilāsinī I 95 (= udayana); Dhp 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. BHS udgṛhṇāti in same sense, e.g. Divyāvadāna 18, 77 etc.] Snp 912 (uggahaṇanta = uggahaṇanti = uggaṇhanti Paramatthajotikā II 561); imperative uggaṇha Jāt II 30 (sippaṁ) and uggaṇhāhi Miln 10 (mantāni); gerund uggayha Snp 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 Jāt V 282, Vimāna Vatthu 98 (vipassanākammaṭṭhānaṁ); infinitive uggahetuṁ Vimāna Vatthu 138 (sippaṁ to study a craft). — causative II uggaṇhāpeti to instruct Jāt 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 Jāt 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 Jāt 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 Jāt 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 Vism 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 Thera 394 = Dhp 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. BHS udghaṭaka skilled Divyāvadāna 3, 26 and phrase at Mahāvastu III 260 udghaṭitajña] striving, exerting oneself; keen, eager in compound °ññū of quick understanding AN II 135; past participle 41; Nettipakaraṇa 7-9, 125; Sumaṅgalavilāsinī I 291.
:: Ugghaṭṭa (Ugghaṭṭha°) [should be past participle of ugghaṁsati = Skt. 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 Snp 980 (= maggakkamaṇena ghaṭṭa-pādatala etc. Paramatthajotikā II 582); Jāt 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°); Jāt VI 253 (an°); Dhp III 283 (yān°).
:: Ugghāti (feminine) [from ud + ghāta] 1. shaking, shock Vimāna Vatthu 36. 2. striking, conquering; victory, combined with nighāti Snp 828; Mahāniddesa 167; Paramatthajotikā II 541; Nettipakaraṇa 110 (Text reads ugghāta°).
:: Ugghātita [past participle of ugghāteti, denominative from udghāta] struck, killed AN 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 BHS udghāṭayati Divyāvadāna 130] — to remove, take away, unfasten, abolish, put an end to Vinaya II 148 (tālāni), 208 (ghaṭikaṁ); IV 37; Jāt II 31; VI 68; Miln 140 (bhava-paṭisandhiṁ), 371; Vism 374. — causative II ugghāṭāpeti to have opened Jāt V 381.
:: Ugghāṭita [past participle of ugghāṭeti] opened Miln 55; Dhp I 134.
:: Ugghosanā (feminine) [abstract from ugghoseti, cf. ghosanā] proclamation Sumaṅgalavilāsinī I 310.
:: Ugghoseti [ud + ghoseti] to shout out, announce, proclaim Jāt I 75; Dhp II 94; Peta Vatthu Commentary 127.
:: Uggilati = uggirati1, i.e. to spit out (opposite ogilati) MN I 393; SN IV 323; Jāt III 529; Miln 5; Peta Vatthu Commentary 283.
:: Uggirati1 [Sanskrit udgirati, ud + gṛ1; but BHS 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. BHS prodgīrṇa cast out Divyāvadāna 589.
:: Uggirati2 [cf. Skt. udgurate, ud + gur] to lift up, carry Vinaya IV 147 = Dhp III 50 (talasattikaṁ explained by uccāreti); Jāt I 150 (āvudhāni); VI 460, 472. cf. sam°.
:: Uggīva (neuter) [ud + gīva] a neckband to hold a basket hanging down Jāt VI 562 (uggīvañ cāpi aṁsato = aṁsakūṭe pacchi-lagganakaṁ commentary).
:: Uhuṅkara [onomatopoetic uhu + kāra, see under ulūka] an owl (literally "uhu"-maker) Jāt VI 538 (= ulūka commentary).
:: Ujjagghati [ud + jagghati] to laugh at, deride, mock, make fun of Vinaya III 128; Theri 74 (spelled jjh = hasati Therīgāthā Commentary 78); AN 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 SN I 188; Theri 19; Snp 342.
:: Ujjala (adjective) [ud + jval, see jalati] blazing, flashing; bright, beautiful Jāt 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; Miln 259; Vism 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 DN II 146 (°nagaraka, translated "town in the midst of a jungle", cf. DB II 161); Jāt 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); Vism 107. Also in BHS 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 Jāt VI 138; Dāṭhāvaṁsa II 86. 2. to sweep or brush away Jāt VI 296, — past participle ujjhita (q.v.).
:: Ujjhatti (feminine) [from ud + jhāyati1, corresponding to a Skt. ud-dhyāti] — irritation, discontent AN IV 223, 467 (varia lectio ujj°); cf. ujjhāna.
:: Ujjhāna (neuter) [ud + jhāna1 or jhāna2?] 1. taking offence, captiousness Dhp 253 (= paresaṁ randha-gavesitāya Dhp III 377); Miln 352 (an°-bahula). 2. complaining, wailing Jāt IV 287.
-saññin, °saññika irritable SN I 23; Thera 958; Vinaya II 214, Cariyāpiṭaka IV 194; Dīpavaṁsa II 6; Dhp 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 Jāt 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 MN I 126; SN I 209 ("give occasion for offence"); Vinaya IV 38 (cf. page 356); Jāt 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 = Skt. 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; SN I 232 and passim. — SN I 232 (mā ujjhāyittha); Jāt II 15; Dhp II 20; preterit ujjhāyi Jāt I 475; Dhp II 88; infinitive ujjhātuṁ Jāt II 355. Causative ujjhāpeti (q.v.).
:: Ujjhita [past participle of ujjhati] destitute, forsaken; thrown out, cast away MN I 296 (+ avakkhitta); Thera 315 (itthi); Theri 386 (cf. Therīgāthā Commentary 256 vātakkhitto viya yo koci dahano); Dhp 58 (= chaḍḍita of sweepings Dhp I 445); Jāt III 499; V 302; VI 51.
:: Ujjota [ud + *jot of jotati, Skt. uddyotate] light, lustre Jāt I 183 (°kara); Miln 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 DN 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); Vism 219 (uju avaṅka akuṭila); Sumaṅgalavilāsinī I 210 (the same), Paramatthajotikā I 236; Dhp 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 Jāt V 40 (= kañcana-sannibha-sarīra commentary); VI 500 (Text anuccaṅgin = anindita-agarahitaṅgin commentary); -gata walking straight, of upright life MN I 46; AN III 285f. (°citta); V 290f.; Snp 350 (ujju°), 477 (the same); Dhp 108 (ujju°, see Dhp II 234 for interpretation); -gāmin, negative an° going crooked, a snake Jāt IV 330; -cittatā straightness, unwieldiness of heart Vibhaṅga 350; -diṭṭhitā the fact of having a straightforward view or theory (of life) Miln 257; -paṭipanna living uprightly DN I 192; SN IV 304; V 343; Vism 219; -magga the straight road DN I 235; Vinaya V 149; Iti 104; Jāt I 344; VI 252; Dhp II 192; -bhāva straightness, uprightness Paramatthajotikā II 292, 317; Peta Vatthu Commentary 51; -bhūta straight, upright SN I 100, 170; II 279; V 384, 404; AN II 57; IV 292; Jāt 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 Jāt V 251; -vāta a soft wind Miln 283; -vipaccanīka in direct opposition DN I 1; MN I 402; Sumaṅgalavilāsinī I 38.
:: Ujuka and Ujjuka (adjective) [uju + ka] straight, direct, upright MN I 124; SN I 33 (ujuko so maggo, the road to Nibbāna), 260 (citta); IV 298; V 143, 165; Jāt I 163; V 297 (opposite khujja); Dhp I 18 (°magga); Saddhammopāyana 321. — anujjuka crooked, not straight SN IV 299; Jāt III 318.
:: Ujukatā (feminine) [abstract from ujuka] straightness, rectitude Dhammasaṅgani 50, 51 (kāyassa, cittassa); Vism 436f.
:: Ujutā (feminine) [abstract of uju] straight(forward)ness, rectitude Dhammasaṅgani 50, 51.
:: Ukkala in phrase ukkala-vassa-bhañña SN III 73 = AN 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 = Skt. utkala porter, one who carries a load) and bondsman MN 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(?) Miln 143.
:: Ukkamana (neuter) [from ukkamati] stepping away from Vism 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 AN III 301 (maggā); Jāt III 531; IV 101 (maggā); Udāna 13 (the same); Sumaṅgalavilāsinī I 185 (the same). Causative ukkāmeti; causative II ukkamāpeti Jāt II 3.
:: Ukkaṁsa [from ud + kṛṣ see ukkassati] exaltation, excellence, superiority (opposite avakkaṁsa) DN I 54 (ukkaṁs-āvakkaṁsa = hāyana-vaḍḍhana Sumaṅgalavilāsinī I 165); MN I 518; Vism 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 MN I 19 (att°; opposite para-vambhin); Jāt II 152. cf. sāmukkaṁsika.
:: Ukkaṁsanā (feminine) [abstract of ukkaṁsati] raising, extolling, exaltation, in att° self-exaltation, self-praise MN I 402 (opposite para-vambhanā); Cullaniddesa §505 (the same).
:: Ukkaṁsati [ud + kṛṣ, karṣati, literally draw or up, raise] to exalt, praise MN I 498; Jāt IV 108, — past participle ukkaṭṭha, ukkaṁseti in same meaning MN I 402f. (attānaṁ u. paraṁ vambheti); AN II 27; Cullaniddesa §141.
:: Ukkantati [ud + kantati] to cut out, tear out, skin Vinaya I 217 (°itva); Jāt 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 Vism 374.
:: Ukkaṇṇa (adjective) [ud + kaṇṇa] having the ears erect (?) Jāt VI 559.
:: Ukkaṇṇaka (adverb) [ut + kaṇṇa + ka literally "with ears out" or is it ukkandaka?] a certain disease (°mange) of jackals, SN II 230, 271; Samantapāsādikā "the fur falls off from the whole body".
:: Ukkaṇṭhanā (feminine) [from ukkaṇṭhati] emotion, commotion DN 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 Jāt 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 Jāt III 643.
:: Ukkaṇṭhita [past participle of ukkaṇṭhati] dissatisfied, regretting, longing, fretting Jāt I 196; II 92, 115; III 185; Miln 281; Dhp 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; Jāt I 20 (V 129), 22 (V 143); III 218 (= uttama commentary). In other combinations at Vism 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 Vism 37 (ati-ukkaṭṭha-desanā); also in phrase °vasena in detail Paramatthajotikā II 181. 4. Arrogant, insolent Jāt V 16. 5. used as noun at Jāt I 387 in meaning "battle, conflict". — an° Vism 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 Jāt IV 303 (opposite hīnatā).
:: Ukkaṭṭhita [for ukkaṭhita, ud + past participle of kvath, see kaṭhati and kuthati] — boiled up, boiling, seething AN III 231 and 234 (udapatto agginā santatto ukkaṭṭhito, varia lectio ukkuṭṭhito); Jāt 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 DN I 49, 108; SN II 264; Theri 488 (°ūpama); Jāt I 34 (dhamm-okkā); II 401; IV 291; V 322; Vism 428; Therīgāthā Commentary 287; Sumaṅgalavilāsinī I 148; Dhp I 42, 205; Peta Vatthu Commentary 154. Especially as tiṇ° firebrand of dry grass MN I 128, 365; Cullaniddesa §40 I.e; Dhp I 126; Saddhammopāyana 573. 2. a furnace or forge of a smith AN I 210, 257; Jāt VI 437; see also below °mukha. 3. A meteor: see below °pāta.
-dhāra a torch-bearer Snp 335; Iti 108; Miln 1; -pāta "falling of a firebrand", a meteor DN I 10 (= ākāsato ukkānaṁ patanaṁ Sumaṅgalavilāsinī I 95); Jāt I 374; VI 476; Miln 178; -mukha the opening or receiver of a furnace, a goldsmith's smelting pot AN I 257; Jāt VI 217 (= kammāruddhana commentary), 574; Snp 686; Dhp 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 Vism page 115 and Skt. uddīpana in same sense. Definition at Vism 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 Jāt 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 AN I 72, 286 (°vinīta parisā enlightened and trained). [BD: But see Woodward's note #104 at AN 2.4 bluster.]
:: Ukkāmeti [causative of ukkamati] to cause to step aside Jāt VI 11.
:: Ukkāra [from ud + kṛ "do out"] dung, excrement Jāt IV 485, otherwise only in compound ukkāra-bhūmi dung-hill Jāt I 5, 146 (so read for ukkar°), II 40; III 16, 75, 377; IV 72, 305; Vism 196 (°ūpama kuṇapa); Dhp 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; MN II 4; AN V 65; preterit ukkāsi Jāt 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. SN 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 DN I 89; Buddhavaṁsa I 52 (+ khipita) °sadda the noise of clearing the throat DN I 50; Jāt I 119; Dhp 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) Jāt I 68, 235; V 389, 471; past participle 33; Vism 346 (°mukhavaṭṭi), 356 (°kapāla, in compound); Dhp I 136; II 5; III 371; IV 130; Puggalapaññatti 231; Vimāna Vatthu 100. cf. next.
:: Ukkhalikā (feminine) = ukkhali. Theri 23 (= bhatta-pacanabhājanaṁ Therīgāthā Commentary 29); Dhp 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?) SN 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 Dhp IV 59 (°dāya a throw-away donation, tip). — (masculine) lifting up raising Jāt 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 Jāt III 487.
:: Ukkhepanā (feminine) [= last] throwing up, provocation, sneering Vibhaṅga 352 = Vism 23, explained at page 29.
:: Ukkhepaniya (adjective) [ukkhepana + iya, cf. BHS 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: AN 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 Jāt I 163. 2. throwing up, sneering Vism 29 (vācāya).
:: Ukkhipati ￼ [ut + khipati, kṣip]. To hold up, to take up Jāt I 213; IV 391: VI 350; Vism 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 Jāt I 52; II 15, 38; III 285, 436, — past participle ukkhitta, gerund ukkhipitvā as adverb "upright" Vism 126.
:: Ukkhita [past participle of ukṣ sprinkle] besmeared, besprinkled Jāt 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; Jāt III 487.
-°āsika with drawn sword MN I 377; SN IV 173; Jāt I 393; as 329; Vism 230 (vadhaka), 479; -paligha having the obstacles removed MN I 139; AN III 84; Dhp 398 = Snp 622 (= avijjā-palighassa ukkhittatāya u. Paramatthajotikā II 467 = Dhp IV 161); -sira with uplifted head Vism 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 DN I 105; Jāt IV 106; Miln 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) DN I 5; III 176; SN V 473; AN 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; Jāt II 387; Sumaṅgalavilāsinī I 5.
:: Ukkujja (adjective) [ud + kujja] set up, upright, opposite either nikkujja or avakujja AN I 131; SN 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" DN I 85, 110; II 132, 152; Snp page 15 (= uparimukhaṁ karoti Sumaṅgalavilāsinī I 228 = Paramatthajotikā II 155).
:: Ukkusa [see ukkuṭṭhi and cf. BHS utkrośa watchman (?) Divyāvadāna 453] — an osprey Jāt IV 291 (°rāja), 392.
:: Ukkuṭika [from ud + *kuṭ = *kuñc, as in kuṭila and kuñcita; literally "bending up". The BHS 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 DB I 231 note 4. — Vinaya I 45 (°ṁ nisīdati); III 228; AN I 296; II 206; past participle 55; Vism 62, 104, 105 (quotation from Ps) 426; Dhp I 201, 217; II 61 (as posture of humility); III 195; IV 223.
-padhāna [in BHS distorted to utkuṭuka-prahāṇa Divyāvadāna 339 = Dhp 141] exertion when squatting (an ascetic habit) DN I 167; MN I 78, 515; AN I 296; II 206; Jāt I 493; III 235; IV 299; Dhp 141 (= ukkuṭika-bhāvena āraddha-viriyo Dhp III 78).
:: Ukkuṭṭhi (feminine) [from ud + kruś, cf. *kruñc as in Pāḷi kuñca and Skt. krośati] — shouting out, acclamation Jāt II 367; VI 41; Buddhavaṁsa I 35; Miln 21; Vism 245; Dhp II 43; Vimāna Vatthu 132 (°sadda).
:: Ukkūla (adjective) [ud + kūla] sloping up, steep, high (opposite vikkūla) AN I 35f.; Vism 153 (nadi); Paramatthajotikā II 42. cf. utkūlanikūla-sama Lalitavistara 340.
:: Uklāpa (ukkalāpa) (adjective) [cf. Skt. ut-kalāpaya to take leave of, bid farewell] 1. deserted Jāt II 275 (ukkalāpa Text; vv.ll. uklāpa and ullāpa). 2. dirtied, soiled Vinaya II 154, 208, 222; Vism 128; Dhp III 168 (ukkalāpa).
:: Ulati is a commentator's invention; said to be = gacchati to go Vism 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 MN III 167. Seems to be aἥπαξ λεγομένον.
:: Ullaṅghanā (feminine) [abstract from ud + laṅgh] jumping up, lifting up, raising Vinaya III 121; Jāt IV 5 (°samattha?).
:: Ullaṅghati [ud + laṅgh, cf. BHS prollaṅghya transgressing (= pra + ullaṅgh°) Divyāvadāna 596] — to leap up Jāt III 222 (udakato °itvā). — causative ullaṅgheti to make jump up (always with olaṅgheti, i.e. to make dance up and down) Vinaya III 121; Jāt V 434; Dhp IV 197, — past participle ullaṅghita (q.v.).
:: Ullaṅghita [past participle of ullaṅgheti] being jumped on, set on Spk I 96 on SN 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; Theri 357; Miln 127; Therīgāthā Commentary 243. — ullapanā = uddhaṁ katvā lapanā Vism 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; Jāt 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 Vism 492.
:: Ullitta [past participle of ud + lip] smeared ; only in combination ullittāvalitta smeared up and down, i.e. smeared all round Vinaya II 117; MN II 8; AN I 101, 137; IV 231; Thera 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 Jāt 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 DN 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 Jāt 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 Jāt I 253; Sumaṅgalavilāsinī I 193.
:: Ullola [from ud + lul] 1. a wave Jāt III 228; VI 394. 2. commotion, unrest Jāt 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 Dhp I 309 (Text faulty; see remarks ad locum).
:: Ullulita [past participle of ulloleti] waved, shaken (by the wind); waving Jāt 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. BHS ullumpati Mahāvy §268] to take up, to help (with accusative), to save Vinaya II 277; DN I 249.
:: Ulūka [Sanskrit ulūka; cf. Latin ulucus and ulula owl, uluḷāre to howl, German uhu; onomatopoetic °ul, as in Greek ὀλολύζω, Skt. ululi, Lithuanian uluti] — an owl Vinaya I 186 (°camma, sandals of owl's skin); III 34; AN V 289f.; Jāt II 208, 352 (as king of the birds); Miln 403; Dhp I 50 (kāka- crows and owls).
-pakkha owls' wings (used as dress) Vinaya I 305; DN I 167; -pakkhika dress of owls' wings, or owl feathers AN I 241, 296; II 206; past participle 55 (= ulūka-pattāni ganthetvā kata-nivāsanaṁ Puggalapaññatti 233).
:: Uḷāra (adjective) [Vedic udāra, BHS 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); DN I 96; MN III 38 (°bhogatā); SN V 159; Snp 53, 58, 301; Cullaniddesa §170; Jāt 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 Miln 178.
:: Uḷumpa [dialect?] a raft, a float Vinaya I 230; III 63 (°ṁ bandhati); Jāt IV 2; Dhp II 120.
:: Uḷunka [dialect?] a ladle, a spoon Vinaya I 286; Jāt I 120, 157; III 461; Miln 8; Dhp I 425; II 3, 20; IV 75, 123.
:: Umhayati [Sanskrit ut-smayate, ud + smi] to laugh out loud Jāt II 131 (= hasitaṁ karoti); III 44; IV 197; V 299 (°amāna = hasamāna commentary). Causative umhāpeti Jāt 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 MN I 171; AN II 189; Jāt VI 426, 432; Paramatthajotikā II 50 ("ummaggo paññā pavuccati"); Dhp 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 SN I 193 (varia lectio °maṅga) = Thera 1242; SN IV 195; AN 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 SN V 447 (+ viceta); Jāt V 386; Miln 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 Jāt III 156 has santaramāna).
:: Ummattaka (adjective) = ummatta; Vinaya I 123, 321; II 60, 80; III 27, 33; AN IV 248; Vism 260 (reason for); Miln 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. Skt. umā] flax, only in compound °puppha the (azure) flower of flax MN II 13 = AN V 61 (varia lectio dammā°, ummāta°); DN II 260; Thera 1068; as 13. Also (masculine) name of a gem Miln 118. [BD]: flax-flower DN 33, 34 8s
:: Ummāda [ud + māda] madness, distraction, mental aberration SN I 126 (°ṁ pāpuṇeyya citta-vikkhepaṁ vā); AN 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 Snp 399 (+ mohanaṁ = paraloke ummādanaṁ ihaloke mohanaṁ Paramatthajotikā II 377); Therīgāthā Commentary 2, 357 (cf. Therīgāthā Commentary 243).
:: Ummāra [according to Müller Pāḷi Gramar = Skt. udumbara (?) 1. a threshold Vinaya IV 160 (= indakhīla); Theri 410; Jāt I 62; III 101; Vism 425; Dhp I 350. 2. A curb-stone Jāt VI 11. 3. As uttar° (the upper threshold) the lintel Jāt I 111; Dhp II 5 (varia lectio upari°). 4. window-sash or sill Jāt I 347; IV 356.
:: Ummi (and Ummī) (feminine) [for the usual ūmi, cf. similar double forms of bhummi > bhūmi] a wave Thera 681; Miln 346.
:: Ummihati [ud + mih] to urinate Vinaya I 78 (ūhanati + u.).
:: Ummisati [ud + misati] to open one's eyes Jāt III 96 (opposite nimisati; varia lectio ummisati for °mīḷ°?).
:: Ummīleti [causative of ud + mīl; opposite ni(m)mīleti] to open one's eyes Jāt I 439; II 195; IV 457; VI 185; Miln 179, 357, 394; Vism 185, 186; Dhp II 28 (opposite ni°); Vimāna Vatthu 205, 314.
:: Ummujjamānaka (adjective) [ummujjamāna, present participle medium, of ummujjati, + ka] emerging AN II 182.
:: Ummujjana (neuter) [from ummujjati] emerging Vism 175 (+ nimmujjana); Sumaṅgalavilāsinī I 115.
:: Ummujjati [ud + majj] to emerge, rise up (out of water) Vinaya I 180; SN IV 312; AN IV 11 sq; Jāt II 149, 284; III 507; IV 139; past participle 71; Miln 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 DN I 78; MN I 69; AN I 170; Jāt IV 139; Nettipakaraṇa 110; Vism 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; SN IV 92 (Text ummukka meaning "loosened"?); Jāt II 69 varia lectio (-kk-), 404 (-kk-); III 356.
:: Ummūla (adjective) [ud + mūla] "roots-out", with roots showing, laying bare the roots Jāt I 249 (°ṁ karoti); Saddhammopāyana 452.
:: Ummūlaka (adjective) [= ummūla] uprooting, laying bare the roots Jāt I 303 (vāta).
:: Ummūleti [causative from ummūla] to uproot, to root out Jāt I 329.
:: Undura [etymology ?] a rat Vinaya I 209; II 148, 152; III 151; Jāt I 120; Miln 23, 363. spelled undūra at Vism 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 Jāt I 110; II 90; III 271, 325; Miln 18; preterit unnadi Jāt I 74; Miln 13. — causative unnādeti (q.v.).
:: Unnahanā (feminine) [ud + nah, see nayhati] flattering, tying or pushing oneself onto somebody, begging Vism 27.
:: Unnaka [etymology?] a species of perfume Jāt 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 BHS unnata in same stock phrase uddhata unnata capala Mahāvastu I 305, and the Marāṭhīc Prākrit maḷa = Skt. mṛta, Pischel, Prākrit Grammar §244. To these may be added Pāḷi celakedu > cetakedu Jāt VI 538] — showing off, insolent, arrogant, proud, haughty, in phrase uddhata unnaḷa capala MN I 32; SN I 61 = 204 (translated as "muddled in mind, puffed up, vain", explained as uggata-nala uddhaṭa-tuccha-māna Kindred Sayings 318); AN I 70, 266; II 26; III 199, 355, 391; Iti 113 (+ asamāhita); Dhp 292 (+ pamatta; explained as "māna-naḷaṁ ukkhipitvā caraṇena unnala" Dhp III 452); Thera 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); Miln 349; Sumaṅgalavilāsinī I 154.
:: Unnamati [ud + namati, see uṇṇamati in figurative meaning] to rise up, ascend Miln 117 (oṇamati + u.); Vism 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 Jāt 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; Jāt I 228; II 296, 367; III 129, 414; IV 355; VI 328; Dhp 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); Jāt I 71; II 369; VI 487; Miln 146, 387; Sumaṅgalavilāsinī I 45. See also unnaḷa.
:: Unnati (feminine) [from unnamati; cf. uṇṇati] rising lifting up, elevation Miln 387 (°avanati).
:: Unnāda [from ud + nad] shout, shouting Jāt II 405.
:: Unnādeti [causative of unnadati] to make resound Jāt I 408 (paṭhaviṁ), II 34.
:: Unnādin (adjective) [from ud + nad] shouting out; resounding, noisy, loud, tumultuous Vinaya III 336; DN I 95, 143, 178; Jāt II 216.
:: Unnāmeti (unn°) [causative of unnamati] to raise up; written uṇṇameti (with a for ā before mutes and liquids) at Snp 206 (infinitive uṇṇametave).
:: Unnāmin (adjective) [ud + nam in causative form] raising or rising in combination with ninnāmin raised and bent, high and low AN IV 237 (of cultivated land).
:: Uṇha ￼ (adjective/noun) [Vedic uṣṇā feminine to oṣati to burn, past participle uṣṭa burnt, Skt. uṣṇa = Latin ustus; cf. Greek εὔω, Latin uro to burn, as ysla glowing cinders, Lithuanian usnis nettle] — hot, as adjective only in phrase uṇhaṁ lohitaṁ chaḍḍeti to spill hot blood, i.e. to kill oneself Dhp I 95; otherwise in compounds; absolute only as neuter "heat" and always in contrast to sītaṁ "cold" Vinaya II 117 (sītena pi uṇhena pi); DN II 15 (opposite sīta); MN I 85; AN I 145 = 170 = Jāt V 417 (sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā); Snp 52, 966 (acc°); Mahāniddesa 486 = Cullaniddesa §677 (same as under sīta); Jāt I 17 (V 93); Miln 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. Jāt I 330; V 92; Dhp I 17, and passim; -odaka hot water Vimāna Vatthu 68; -kalla glowing-hot embers or ashes Jāt 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 Vism 171.
:: Uṇhīsa [Sanskrit uṣṇīṣa] a turban DN I 7; II 19 = III 145 (°sīsa cf. DB II 16); Jāt II 88; Miln 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) = as wil-mod] 1. wool AN III 37 = IV 265 (+ kappāsā cotton) Jāt II 147; Paramatthajotikā II 263 (patt°). 2. hair between the eyebrows Snp 1022, and in stock phrase, describing one of the thirty-two signs of a Mahāpurisa, bhamukantare jātā uṇṇā odātā etc. DN II 18 = III 144 = 170 = Paramatthajotikā II 285. Also at Vism 552 in jāti-uṇṇāya.
-ja in uṇṇaja mukha Jāt 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 Skt. vā) a spider, literally "wool- i.e. thread-weaver", only in combination with sarabū and mūsikā at Vinaya II 110 = AN II 73 = Jāt 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 Snp 366, 829, 928; Mahāniddesa 169; Jāt VI 346 infinitive uṇṇametave Snp 206. cf. unnamati.
:: Uṇṇata (adjective) [past participle of uṇṇamati, Skt. unnata] raised, high, figurative haughty (opposite oṇata) AN II 86; Snp 702 (an° care = uddhaccaṁ nāpajjeyya Paramatthajotikā II 492); past participle 52 (= ucca uggata Puggalapaññatti 229). cf. unnata.
:: Uṇṇati (feminine) [from uṇṇamati] haughtiness Snp 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 SN II 281; AN I 36; III 66f., 104; Vinaya III 87; Snp 977; Theri 329, 349; Jāt III 389; IV 23, 28, 434, 471 (°ya, dative = phalāphalatthāya commentary); Therīgāthā Commentary 235, 242. cf. samuñchaka. — aññāt°, marked off as discarded [goods] SN II 281, so Spk II 240.
-cariyā wandering for, or on search for gleaning, Jāt 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 " Thera 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 Vism 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" SN I 69; Snp page 93; Paramatthajotikā II 424 (= na avajānitabbo, na nīcaṁ katvā jānitabbo ti). In same connection at Jāt 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 = as 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 Jāt I 398; Dhp II 133.
:: Upa kappati [upa + kappati] (intransitive) to be beneficial to (with dative), to serve, to accrue SN I 85; Peta Vatthu I 44 (= nippajjati Peta Vatthu Commentary 19); I 57 (petānaṁ); I 104 (= viniyujjati Peta Vatthu Commentary 49); Jāt 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 Jāt I 504; II 316; Dhp I 392.
:: Upabbajati [upa + vṛaj] to go to, resort to, visit Thera 1052; Jāt IV 270, 295; V 495 (= upagacchati commentary); VI 43.
:: Upabbūḷha see sam°.
:: Upabhoga [from upa + bhuj cf. upabhuñjati] enjoyment, profit Vinaya IV 267; Jāt II 431; IV 219 (varia lectio paribhoga); VI 361; Miln 201, 403; Peta Vatthu Commentary 49, 220 (°pa ribhoga); Dhp IV 7 (the same); Saddhammopāyana 268, 341, 547.
:: Upabhogga (adjective) [Sanskrit upabhogya, gerund of upabhuñjati] to be enjoyed, enjoyable Miln 201.
:: Upabhogin (adjective) [from upabhuñjati] enjoying Miln 267.
:: Upabhuñjaka (adjective) [from upabhuñjati] one who eats or enjoys Vism 555.
:: Upabhuñjati [upa + bhuj] to enjoy Jāt 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. BHS upabṛṁhita Jātakamala 3195] — expansion, increase, augmentation Vism 145; as 117.
:: Upacarati [upa + carati] to deal with, handle, use Jāt VI 180, — past participle upaciṇṇa and upacarita (q.v.).
:: Upacarita [past participle of upacarati] practised, served, enacted, performed Miln 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). DN I 76 (= odana = kummās'ūpacayo, see under kāya); Dhammasaṅgani 582, 642 (rūpassa u. = āyatanānaṁ ācayo), 864; Vibhaṅga 147, 151f.; Kathāvatthu 520; Nettipakaraṇa 113; Vism 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; Jāt I 83, 172; as 328 (phal°). 2. habit, practice, conduct Vinaya II 20 (dassan°); Paramatthajotikā II 140 (the same); Jāt III 280. 3. way, means application, use of (especially of spells etc.) Jāt III 280 (mantassa); VI 180; Miln 153, 154 (dur° an evil spell); Vimāna Vatthu 127 (grammatical technical term kāraṇ°). 4. entrance, access, i.e. immediate vicinity or neighbourhood of (—°) Jāt 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; Jāt VI 180; Miln 154. 6. civility, polite behaviour Jāt 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 Vism 85, 126, 144 and passim.
:: Upacca = uppacca (q.v.) "flying up" (= uppatitvā Peta Vatthu Commentary 103) at Theri 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 Snp 333 (mā upaccagā = mā atikkami Paramatthajotikā II 339) = Theri 5 (= mā atikkami Therīgāthā Commentary 12); Snp 636, 641, 827 (= accagā atikkanta Mahāniddesa 167); Dhp 315, 412, 417 (= atikkanta Dhp IV 225); Buddhavaṁsa II 43. — plural upaccaguṁ SN I 35; AN III 311.
:: Upaccati (?) in phrase "akkhīni upacciṁsu" at Jāt 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 MN I 245, 327 (pāṇ° murder); Jāt I 67; Miln 134 (paveṇ° break of tradition) Peta Vatthu Commentary 82 (kulavaṁs°); Dhp I 152 (āhār'°ṁ karoti to prevent from taking food); Sumaṅgalavilāsinī I 136, 159.
:: Upacchedaka (adjective/noun) [from upaccheda] destroying, breaking off, stopping, interrupting Jāt 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 Snp 972 (potential °chinde); Jāt IV 127; Mahāniddesa 502; Therīgāthā Commentary 267; Peta Vatthu Commentary 31 (kulavaṁso upacchijji preterit passive); Vism 164, 676 (bhavaṅgaṁ).
:: Upacchinna [past participle of upacchindati] cut off, interrupted Jāt I 477; Miln 306.
:: Upacchubhati [upa + chubhati from kṣubh or chubh, see chuddha, khobha, nicchubhati, nicchodeti] — to throw at MN I 364 (vv.ll. °chumbh°, °cubh°).
:: Upacikā (feminine) [connected with Skt. 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; MN I 306; Jāt III 320; IV 331; Miln 363, 392; Vism 62, Dhp 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 Thera 199 (commentary upacetuṁ for ocetuṁ Text); Jāt V 339 (= oloketi). — passive upaciyyati Thera 807, — past participle upacita (q.v.).
:: Upaciṇṇa [past participle of upacarati] used, frequented, known (as value) Jāt VI 180.
:: Upacita [past participle of upacināti] 1. heaped up, accumulated, collected, produced (usually of puñña merit, and kamma, karma) Snp 697; Paramatthajotikā I 132; Paramatthajotikā II 492; Vimāna Vatthu 7, 271, 342; Peta Vatthu Commentary 30, 150. 2. built up, conserved (of the body) Miln 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; DN II 135 (vippaṭisāraṁ); AN I 203 (dukkhaṁ); Miln 109, 139, 164, 286, 383. gerundive °dahātabba to be given or caused Vinaya II 250 = AN III 197 (vippaṭisāra). cf. upadhi.
:: Upadaṁseti [= upadasseti with °aṁs° for °ass° like dhaṁseti = Skt. dharṣayati, haṁsa = harśa etc. only in poetical passages] — to cause to appear, to manifest MN II 120; SN I 64, 65 (of gods, to become resplendent, to show divers colour-tones); AN II 84 = III 139 = 264 = past participle 49 (to show pleasure); Thera 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 Skt. 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 Miln 276, 316, 347.
:: Upadāyaka (adjective) (—°) [from upa + dā] giving, bestowing Saddhammopāyana 319.
:: Upaddava [upa + dava2 of dru] literally rushing on; accident, misfortune, distress, oppression SN II 210; AN I 101; Snp 51; Dhp 338 (an°); Dhp 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; SN II 210; IV 29; Jāt I 26, 61, 339; II 102; IV 324, 494; Peta Vatthu II 108; Vism 24 (= apakata); Miln 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 DN I 7; SN II 267 = Miln 366 (kaḷiṅgar°); SN III 145; AN I 137, 181; III 50, Jāt IV 201; V 506 (tamb° = ratt° commentary); 2. imposing giving, causing Dhp 291 dukkh°).
:: Upadhāneti [feminine upa + dhā] to suppose, think, reflect Dhp I 239 (should be corrected to upadhāreti).
:: Upadhāraṇā (neuter) [from upa + dhṛ) "receptacle", milk-pail DN II 192; AN IV 393; Jāt 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 Jāt I 338; Dhp 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) Jāt III 65; VI 2.
:: Upadhārita [past participle of upadhāreti] considered, reflected upon Dhp I 28; sūpadh° Miln 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); SN I 185; SN II 26 (aparantaṁ); Thera 1209; Miln 209; Vimāna Vatthu 256; Peta Vatthu Commentary 154, 168, 173 (for padhāvitā).
:: Upadheyya (neuter) [cf. upadhāna] a cushion Jāt VI 490 (for upatheyya, q.v.).
:: Upadhi [from upa + dhā, cf. upadahati and BHS upadhi Divyāvadāna 50, 224, 534] 1. putting down or under, foundation, basis, ground, substratum (of rebirth) SN I 117, 124, 134, 186; AN II 24 (°saṅkhaya); III 382 (the same); IV 150 (°kkhaya); Iti 21, 69; Snp 364, 728 (upadhī-nidānā dukkha = vaṭṭa-dukkhaṁ Paramatthajotikā II 505), 789, 992; Mahāniddesa 27, 141; Cullaniddesa §157; Vibhaṅga 338; Nettipakaraṇa 29; Dhp 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, SN II 108. At MN I 162 (cf. Snp 33 = SN I 6 = I 107) wife and children, flocks and herds, silver and gold are called upadhayo. upadhi is the root of sorrow SN II 108; Snp 728 = 1051 = Thera 152 and the rejection of all upadhis is Nibbāna DN II 36. (cf. SN I 136; III 133; V 226; AN I 80; MN I 107 = II 93; Vinaya I 5, 36 = Jāt I 83 = Mahāvastu II 444; Iti 46, 62); DN III 112 calls that which has upadhi ignoble (= non-Aryan). At SN 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 DN 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; Snp 1057, and nir° the same SN I 141.
:: Upadisati [upa + disati] to point out, show, advise, specify Jāt V 457 (sippaṁ); Miln 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 Snp 140 (present upadissare = °nti Paramatthajotikā II 192).
:: Upadiṭṭha [past participle of upadisati] pointed out, put forth, specified Miln 144 (pañha).
:: Upaḍayhati [upa + ḍayhati] to be burnt up Miln 277.
:: Upaḍḍha (adjective-neuter) [upa + aḍḍha, used absolute whereas aḍḍha only in compounds, cf. also BHS upārdha Divyāvadāna 86, 144, 514; Avadāna-śataka I 211, 240] — half Vinaya I 281 (°kāsina); II 200 (°āsana); Jāt III 11 (°rajja); Vism 320 (°gāma); Dhp 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°, SN II 24; ākāsānañcāyatan° etc. Paṭisambhidāmagga I 84; kāy° SN II 24; brahmalok° Peta Vatthu II 1319; yathākamm° DN 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 Jāt I 51 (hatth°); Vimāna Vatthu 12 (the same + pādūpaga). 4. in phrase gayh° literally "accessible to the grip", acquisition of property, theft Jāt IV 219 (Text gayhūpaka); Miln 325; Dhp II 29; Peta Vatthu Commentary 4.
:: Upagacchati ￼ [upa + gacchati] 1. to come to, go to, approach, flow to (of water) DN II 12; Peta Vatthu Commentary 12 (vasanaṭṭhānaṁ), 29, 32 (vāsaṁ) 132; gerund °gantvā Peta Vatthu Commentary 70 (attano santikaṁ), and °gamma SN II 17, 20. 2. to undergo, go (in) to, to begin, undertake Snp 152 (diṭṭhiṁ anupagamma); Jāt I 106 (vassaṁ); Peta Vatthu Commentary 42 (the same); Jāt 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 Jāt V 471 (°khelo; varia lectio paggharita).
:: Upagamana (neuter) [from upa + gam] approaching, going or coming to, undergoing, undertaking Vinaya II 97 (+ ajjhupag°); Nettipakaraṇa 27; Vism 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 Miln 37.
:: Upagaṇhāti [upa + gaṇhāti] to take up (for meditation) Miln 38.
:: Upagata [past participle of upagacchati] 1. gone to, come, approached (intransitive) Snp 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 AN V 187); Peta Vatthu I 1110 (khuppipās°); Peta Vatthu Commentary 60 (= abhibhūta).
:: Upagāmin (adjective) [from upa + gam, cf. °upaga] going to, undergoing, experiencing AN II 6 (jāti jar°).
:: Upagghāta [past participle of next] scented, smelled, kissed Jāt VI 543 (commentary sīsamhi upasiṅghita).
:: Upagghāyati [upa + ghrā, see ghāyati1] to smell at, in sense of "to kiss" Jāt V 328 (also infinitive upagghātuṁ).
:: Upaghaṭṭita [past participle of upaghaṭṭeti] knocked or knocking against Jāt I 26 (V 179).
:: Upaghāta [from upa + (g)han, cf. ghāta] hurting, injuring, injury MN III 237; SN II 218; IV 323f.; AN III 173; Thera 583; Miln 274, 307, 347; Sumaṅgalavilāsinī I 273. — an° not hurting others, kindness Dhp 185.
:: Upaghātana (neuter) [from upaghāta] hurting Dhp III 237 (an°).
:: Upaghātika (adjective) [from upaghāta] injuring, offending Vinaya II 13.
:: Upaghātin (adjective) [from upaghāta] hurting, injuring Jāt III 523.
:: Upagūhati [upa + gūhati] to embrace Jāt I 346, 349; II 424; III 437; V 157, 328, 384. — gerund upaguyha Jāt VI 300.
:: Upahacca (°-) [gerund of upahanti] 1. spoiling, impairing, defiling Jāt 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") SN V 70, 201f.; AN 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 BHS upapadya-parinirvāyin, and by remarks of commentary on Kathāvatthu 268, as quoted at Points of Controversy 158, 159.
:: Upahanti (and °hanati Jāt 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 Snp 584; Jāt IV 14; Miln 26.
:: Upaharaṇa (neuter) [from upa + hṛ] 1. presentation; luxury Jāt I 231. 2. taking, seizing Jāt VI 198.
:: Upaharati [upa + hṛ] to bring, offer, present AN II 87; III 33; Dhp I 301, 302; Jāt V 477.
:: Upahata [past participle of upahanti] injured, spoilt; destroyed DN I 86 (phrase khata + upahata); SN I 238 (na sūpahata "not easily put out" translation); II 227; AN I 161; Dhp 134; Jāt VI 515; Miln 223, 302; Dhp II 33 (an°). The formula at DN 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 DB 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) MN I 447f.
:: Upahāra [from upa + hṛ] bringing forward, present, offering, gift Vinaya III 136 (āhār°) AN II 87; III 33; V 66 (mett°); Jāt I 47; IV 455; VI 117; Sumaṅgalavilāsinī I 97.
:: Upahiṁsati [upa + hiṁs] to injure, hurt Vinaya II 203; Jāt 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); AN I 50 (dvinnaṁ dhammānaṁ upaññāsiṁ). — future upaññissati (and upaññassati Snp 716) Snp 701, 716 (= upaññayissati kathayissati Paramatthajotikā II 498); Jāt 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) DN I 228; SN I 217; Snp 612f.; Thera 943; Jāt III 309, 338; IV 271 (= anujīvati); Peta Vatthu II 950 (ankuraṁ u. ti taṁ nissāya jīvanti Peta Vatthu Commentary 134); Miln 231.
:: Upajīvika (adjective) [= upajīvin] Saddhammopāyana 501 (see next).
:: Upajīvin (—°) (adjective/noun) [from upa + jīv] living on, subsisting by AN II 135 (phal°); Snp 217 (para-datt°), Jāt I 227 (vohār°); IV 380; past participle 51; Miln 160 (satth°); Vimāna Vatthu 141 (sipp°). feminine upajīvinī in rūp° (itthi) a woman earning her living by her beauty (i.e. a courtesan) Miln 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; SN I 185; AN II 66, 78; III 69; Paramatthajotikā II 346; Dhp 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 Jāt 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; SN II 200f.; AN 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 Jāt 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 Jāt I 63, 425, khipitvā throwing (it) into the armpits Jāt V 211 and ṭhapetvā the same Jāt V 46.
:: Upakacchaka [upa + kacchā + ka, cf. Skt. upakakāṣa in different meaning] 1. [= upa + kaccha1 + ka] like an enclosure, adjective in the form of a hollow or a shelter Jāt 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); Miln 293; Jāt V 437 (= kaccha2).
:: Upakaḍḍhati ￼ [upa + kaḍḍhati, cf. upakaṭṭha] to drag or pull onto (with dative), or down to DN I 180 (+ apakaḍḍhati); III 127 (the same); MN I 365; SN I 49; II 99; Dhp 311 (Nirayāya = Niraye nibbattāpeti Dhp 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.) Thera 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; SN I 86; AN III 57; Paramatthajotikā II 186; and in compound °jappin one who whispers into the ear (of another), spreader of reports AN 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 DN II 340; AN II 86; Jāt 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 Jāt IV 165; tunnavaya° a weaver's outfit Jāt II 364; dabb° fit to be used as wood Vism 120; dān° materials for a gift Peta Vatthu Commentary 105 (so read and cf. upakkhaṭa); nahān° bathing requisites Vimāna Vatthu 248; vitt° luxuries AN V 264f., 283, 290f.; Peta Vatthu Commentary 71.
:: Upakaroti [upa + karoti] to do a service, serve, help, support Theri 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 Jāt 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 DN 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 SN 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 Jāt V 99; Vism 534. — feminine upakārikā 1. benefactress, helper Jāt III 437. 2. fortification (strengthening of the defence) on a city wall DN I 105, see Sumaṅgalavilāsinī I 274 and cf. parikkhāra; MN 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. BHS upakārin Jātakamala 3142] — a benefactor Jāt III 11; Sumaṅgalavilāsinī I 187; Saddhammopāyana 540, 546.
:: Upakhandha [upa + khandha] literally upper (side of the) trunk, back, shoulder Jāt 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 Jāt V 408.
:: Upakka see uppakka.
:: Upakkama [from upa + kram] 1. literally (a) going to, nearing, approach (—°) Vimāna Vatthu 72. (b) attack Vinaya II 195; Miln 157; Sumaṅgalavilāsinī I 69, 71. 2. Applied (a) in general: doing, acting, undertaking, act SN I 152 = Snp page 126. (b) in special: ways, means, i.e. either good of helpful means, expedient, remedy Snp 575; Miln 151, 152; or bad or unfair means, treachery, plotting Thera 143; Jāt IV 115 (punishment); Miln 135, 176.
:: Upakkamana (neuter) [from upa + kram] going near to, attacking Jāt IV 12.
:: Upakkamati [upa + kamati of kram] to go onto, i e. 1. to attack MN 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 (—°) Miln 112. 2. Attacking, intriguing or plotting against (locative) Sumaṅgalavilāsinī I 140.
:: Upakkhalana (neuter) [from preceding] stumbling, tripping Vism 500.
:: Upakkhalati [upa + khalati] to stumble, trip DN II 250; MN II 209; AN III 101; Jāt III 433.
:: Upakkhaṭa and °ta [past participle of upakaroti] done as a favour or service, given, prepared, administerd DN I 127 (= sajjita Sumaṅgalavilāsinī I 294); Peta Vatthu II 84 (= sajjita Peta Vatthu Commentary 107); Jāt VI 139; Miln 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); MN I 36, 91; DN III 42f., 49f., 201; SN V 92f. (pañca cittassa upakkilesā), 108, 115; AN 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 Vism 633.
:: Upakkiliṭṭha [past participle of upa + klid or kliś, cf. kilesa and next] soiled, stained, depraved, impure SN I 179; AN I 207 (citta); Vism 13.
:: Upakkitaka [from upa + kṛ to buy] a buyer, hawker, dealer combined with bhataka Dhp 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 Jāt VI 489.
:: Upakkosati [upa + kosati] to scold, reprove, blame DN I 161; Jāt III 436, 523; IV 81, 317, 409.
:: Upakkuṭṭha [past participle of upakkosati] blamed, reproached, censured, faulty DN I 113 (an°); Snp page 115 (the same); Jāt III 523; Sumaṅgalavilāsinī I 211.
:: Upakūjati [upa + kūjati] to sing to (of birds) Jāt 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) Jāt IV 359; Peta Vatthu Commentary 154.
:: Upakūla [upa + kūla] embankment, a river's bank, riverside Jāt VI 26 (rukkhūpakūlaje the trees sprung up at its bank).
:: Upakūlita [derivation uncertain] used of the nose in old age Theri 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 Jāt I 405 ("half-roasted" = aḍḍhajjhāmaka commentary). See also upakūsita.
:: Upakūsita at Jāt 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 Miln 124 (kāraṇaṁ); usually in passive upalabbhati to be found or got, to be known; to exist MN I 138 (an°); SN I 135; IV 384; Snp 858; Peta Vatthu II 111 (= paccanubhavīyati Peta Vatthu Commentary 146); Kathāvatthu 1, 2; Miln 25; Peta Vatthu Commentary 87.
:: Upaladdha [past participle of upalabhati] acquired, got, found Jāt VI 211 (°bāla; varia lectio paluddha°); Saddhammopāyana 4, 386.
:: Upaladdhi (feminine) [from upa + labh] acquisition; knowledge Miln 268; Vimāna Vatthu 279.
:: Upalakkhaṇā (feminine) and °aṁ (neuter) [upa + lakkhaṇa] discrimination SN III 261 (an°); Dhammasaṅgani 16, 20, 292, 1057; past participle 25; Vimāna Vatthu 240.
:: Upalakkheti [upa + lakāsay] to distinguish, discriminate Vism 172.
:: Upalāḷeti [causative of upa + lal; cf. BHS upalāḍayati Divyāvadāna 114, 503]. 1. to caress, coax, fondle, win over Jāt II 267; Vism 300; Saddhammopāyana 375. 2. to boast of, exult in Jāt 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 DN II 76; Miln 115, 117.
:: Upalāpeti [causative of upa + lap] to persuade, coax, prevail upon, talk over, cajole Vinaya I 119; III 21; Jāt II 266; III 265; IV 215; Peta Vatthu Commentary 36, 46, 276.
:: Upalepa [from upa + lip] defilement Jāt IV 435.
:: Upalikkhati [upa + likh] to scratch, scrape, wound AN III 94f. (= vijjhati commentary).
:: Upalimpati [upa + lip] to smear, defile DN II 18; Vinaya III 312; Jāt I 178; IV 435; Miln 154. — passive upalippati, past participle upalitta (q.v.).
:: Upalippati [passive of upalimpati] to be defiled; to stick to, hang onto Snp 547, 812; Jāt III 66 (= allīyati commentary); Miln 250, 337.
:: Upalitta [past participle of upalimpati] smeared with (—°), stained, tainted Theri 467 (cf. Therīgāthā Commentary 284; Text reads apalitta); past participle 56. Usually negative an° free from taint, undefiled MN I 319, 386; Miln 318; metri causā anūpalitta SN I 141; II 284; Snp 211, 392, 468, 790, 845; Dhp 353 (cf. Dhp IV 7).
:: Upallaviṁ Snp 1145 see upaplavati.
:: Upalohitaka (adjective [upa + lohita + ka, see upa 5] reddish Jāt III 21 (= rattavaṇṇa commentary).
:: Upaḷāseti [upa + causative of las] to sound forth, to (make) sound (a bugle) DN 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 DN I 239 (andha-veṇ°); MN I 432 (taruṇ° a young looking fellow); AN 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. S II 114; MN I 148); Snp 705 (cf. Dhp 129, 130), 1137 (= upanidhā sadisaṁ paṭibhāgo Cullaniddesa §158); Iti 114; Vism 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 Jāt V 341; Vimāna Vatthu 13.
:: Upamānita [past participle of causative upa + mā] measured out, likened, like, comparable Theri 382 (= sadisa Therīgāthā Commentary 255).
:: Upameti [upa + mā] to measure one thing by another, to compare Jāt VI 252; Vism 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 DN 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 Jāt 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) Miln 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 Iti 68 = Jāt IV 435 (pūtimacchaṁ kusaggena, cf. Dhp I 45). 2. to bear enmity towards (locative), to grudge, scorn Dhp 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 MN I 15; AN I 91, 95, 299; IV 148, 349, 456; V 39, 41f., 209, 310; past participle 18 = Vibhaṅga 357 (pubbakālaṁ kodho aparakālaṁ upanāho Miln 289.
:: Upanāhin (adjective/noun) [from upanāha] one who bears ill-will, grudging, grumbling, finding fault Vinaya II 89; MN I 95; DN III 45; SN II 206; IV 241; AN III 260, 334; V 123, 156; Snp 116; Thera 502; Jāt III 260 (kodhana +); past participle 18; Vibhaṅga 357. — Opposite an° not being angry (locative) DN III 47; SN II 207; IV 244; AN V 124f.; Jāt IV 463.
:: Upanāmeti [causative of upanamati] 1. to bend over to, to place against or close to, to approach, bring near DN II 134; SN I 207; Thera 1055; Snp page 48 (= attano kāyaṁ Bhagavato upanāmeti); Jāt I 62; V 215; Paramatthajotikā II 151. 2. to offer, to present Jāt IV 386; II 5; Miln 210, 373; Peta Vatthu Commentary 274, — past participle upanāmita (q.v.). [cf. BHS upanāmayati to hand over Divyāvadāna 13, 14, 22].
:: Upanāmita [past participle of upanāmeti] brought up to, placed against DN II 134.
:: Upanāyika (—°) (adjective) [from upa + nī] 1. referring to, belonging to in compound att° with reference to oneself Vinaya III 91; Vism 27. 2. beginning, in phrase vass'ūpanāyikā (feminine) the approach of the rainy season, period for entering on the rains (cf. BHS varṣopanāyikā Divyāvadāna 18, 489 and see also upakaṭṭha and vassa) Vinaya I 253; AN I 51 (divided into 2 parts, first and second, or purimikā and pacchimikā); Jāt III 332; Sumaṅgalavilāsinī I 8; Dhp I 203; III 438; Vimāna Vatthu 44; Peta Vatthu Commentary 42.
:: Upaneti [upa + neti] to bring up to, conduce, adduce; to present, give Jāt I 200; Miln 396; Sumaṅgalavilāsinī I 276; Peta Vatthu Commentary 39, 43, 49, 53, 74. — passive upanīyati (°niyyati) 1. to be brought (up to) Jāt IV 398; present participle °nīyamāna Jāt I 200; Peta Vatthu Commentary 5. 2. to be brought to conclusion, or to an end (of life) MN II 68; SN I 2. 3. to be carried along or away AN I 155, — past participle upanīta (q.v.). — gerund upanīya (q.v.).
:: Upanibaddha [past participle of °nibandhāti] 1. tied onto Miln 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 Vism 19 (°gocara). 2. (adjective —°) connected with, dependent on Vism 235 (jīvitaṁ assāsa-passāsa° etc).
:: Upanibandhana (adjective neuter) [upa + n°] (adjective) closely connected with DN I 46; Sumaṅgalavilāsinī I 128; (neuter) tie, fetter, leash Miln 253.
:: Upanibandhati [upa + n°] to tie close to, to bind on to, attach MN III 132; Miln 254, 412. — passive upanibajjhati to be attached to Snp 218, — past participle °nibaddha (q.v.).
:: Upanibbatta [upa + nibbatta] come out, produced Sumaṅgalavilāsinī I 247.
:: Upanibha (adjective) [upa + nibha] somewhat like (—°) MN I 58 = AN III 324 (saṅkha-vaṇṇa°); Jāt 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" MN I 374; III 177 (Himavantaṁ pabbata rājānaṁ); SN II 133 (mahāpaṭhaviṁ), 262; V 457 (Sineru-pabbata-rājānaṁ); AN III 181f.; IV 253f. (dibbasukhaṁ); Thera 496 (kammaṁ); Jāt 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" MN III 177; SN II 263; V 457 (so read for upanidhañ); Udāna 23.
:: Upanighaṁsati [upa + ni + ghaṁsati1] to rub up against, to crush (close) up to Dhp I 58.
:: Upanijjhāna (neuter) [upa + nijjhāna1] meditation, reflection, consideration only in two phrases: ārammaṇa° and lakkhaṇa°, with reference to jhāna Jāt V 251; Dhp I 230; III 276; Vimāna Vatthu 38, 213. cf. nijjhāyana.
:: Upanijjhāyana [for °nijjhāna] meditation, reflection Miln 127; Vism 418.
:: Upanijjhāyati [upa + nijjhāyati] to meditate upon, consider, look at, reflect on Vinaya I 193 ("covet"); II 269; III 118; DN I 20; AN IV 55; Miln 124; Vism 418, — past participle upanijjhāyita (q.v.).
:: Upanijjhāyita [past participle of °nijjhāyati] considered, looked at, thought over or about Snp page 147 (= diṭṭha, ālokita Paramatthajotikā II 508).
:: Upanikkhamati [upa + nikkhamati] to go out, to come out (up to somebody) Theri 37; 169; Jāt 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 Miln 78, 80; cf. °nikkhepana SN II 276. 2. deposit, pledge Jāt 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; SN II 136f.; Miln 78, 80; Nettipakaraṇa 21, 22; Sumaṅgalavilāsinī I 125, — past participle upanikkhitta (q.v.).
:: Upanikkhitta [upa + n°] laid down (secretly), placed by or on top SN V 457; Jāt VI 390; Miln 80. — masculine a spy Jāt VI 394 (°purisa).
:: Upanikkhittaka [= upanikkhitta] a spy Jāt VI 409 (°manussa), 431 (the same), 450 (the same).
:: Upanipajjati [upa + ni + pad] to lie down close to or on top of (accusative) Vism 269; Jāt 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 DN II 217, 259; MN III 71 (samādhiṁ sa-upanisaṁ); SN II 30-32 (Spk II 53 = kāraṇa, paccaya); V 25; AN I 198; III 20, 200f., 360; IV 99, 336, 351; V 4f., 313f.; Snp 322 (= upanissaya Paramatthajotikā II 331); page 140 (= kāraṇa, pa yojana Paramatthajotikā II 503); Dhp 75 (cf. Dhp II 102 aññā Nibbāna-gāminī paṭipadā). 2. likeness, counterfeit [= Skt. upaniṣad = aupamye Pāṇini I 4, 79] Jāt VI 470 (= paṭirūpaka commentary).
[CPD] upa-ni-sā, f. [sa., BHS 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 [AN 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 = AN 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,Snp140,5 (= 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 (AN V 315), and XI 5 (AN 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° (Dhp 75); viññāṇ'-ū° (SN II 31,27); vimu- tt'-ū° (32,2); virāg'-ū° (32,1); vedan'-ū° (31,29); sa-° (DN II 217,3; SN II 30,2; AN I 198,26); saṅkhār'-ū° (SN 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° (AN III 19,23; IV 99,2; V 313,22).
[DOP] upanisā f. [S. upaniṣad, BHS 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) ≠ AN I 198,34 quoted Vism 13,18; — 2. cause, basis; condition, prerequisite; Abh 1125; S II 30,3 (kā ca bhikkhave khaye ñāṇassa ~ā vimuttī ti ’ssa vacanīyaṁ); AN IV 351,12 (sambodhapakkhikānaṁ āvuso dhammānaṁ kā ~ā bhāvanāyā ti; Manorathapūraṇi IV 162,7: kā ~ā ti ko upanissayapaccayo);Snpp. 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; Jāt VI 470,22* (aññaṁ ~aṁ katvā vadhā taṁ parimocayi; 470,28: aññaṁ tava paṭirūpakaṁ katvā); — anupanisa, mfn., 1. lacking attention, inattentive; AN I 198,27 (anohitasoto … ~o hoti); — 2. without a cause, without a prerequisite; SN II 30,2 (yaṁ … khaye ñāṇaṁ taṁ sa-upanisaṁ vadāmi no ~aṁ); — sa-
:: Upanisevana (adjective) [from upanisevati] going close after, following Jāt V 399 [feminine °ī.].
:: Upanisevati [upa + n°] to pursue, follow, go up after, cling to (acc) MN I 306, — past participle upanisevita (q.v.).
:: Upanisevita [past participle of upanisevati] gone on to, furnished with, sticking or clinging to, full of Jāt V 302 (kakka°).
:: Upanisīdati [upa + nisīdati of sad] to sit close to or down by DN I 95; AN IV 10; Jāt II 347; Peta Vatthu IV 163 (gerund °sajja = °sīditvā Peta Vatthu Commentary 242); Vism 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 Jāt and later exegetical literature Jāt I 78, 508; IV 96; VI 70; Nettipakaraṇa 80; Vism 19 (°gocara), 535 (°paccaya); as 315 (the same); Dhp 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) Miln 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) MN II 3; SN II 269; Snp 867 (taṁ), 901 (tāpa°), 978, Peta Vatthu Commentary 9 (Rājagahaṁ), 67 (the same); Vimāna Vatthu 63 (Rājagaha-seṭṭhiṁ "with"). cf. BHS upaniśritya also a gerund formation, in same meaning, e.g. At Divyāvadāna 54, 207, 505.
:: Upanissita [upa + ni°] dependent or relying on Snp 877; Mahāniddesa 283, Miln 245.
:: Upanivattati [upa + n°] to return Snp 712; Jāt IV 417; V 126.
:: Upanīla (adjective) [upa + nīla] somewhat dark-blue Jāt V 168.
:: Upanīta [past participle of upa neti] 1. brought up to or into (mostly —°) Theri 498; Snp 677 (Niraye), 774 (dukkha°), 898 (bhava°); Jāt III 45 (thūṇa°); IV 271 (dukkh°); Mahāniddesa 38; Dhp 237 (°vaya = atikkantavayo Dhp III 337, advanced in age); Peta Vatthu IV 110 (dukkha° made to suffer). an° Snp 846. 2. offered, presented Jāt I 88; Peta Vatthu Commentary 274, 286. 3. brought to conclusion, brought to an end (of life) Jāt V 375 (= maraṇa-santikaṁ u. commentary). 4. bringing up (for trial), charging MN I 251 (vacana patha, cf. upanīya).
:: Upanīya (°īyya, °eyya) [gerund of upa neti] "bringing up" (for trial), charging, accusing DN I 107 (vadati, cf. Sumaṅgalavilāsinī I 276); AN I 172 (°vācā); cf. upanīta 3.
:: Upanti (adverb) [upa + anti] near, before, in presence of Jāt IV 337.
:: Upantika (adjective) [upa + antika] neuter accusative °ṁ near Jāt 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; Jāt V 325, 368; AN 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); AN III 415; V 292f.; Snp 584; Iti 13 (Nirayaṁ), 14 (sugatiṁ; varia lectio upp°), 67 (saggaṁ lokaṁ; varia lectio upp°); 43 = Dhp 307 (Nirayaṁ); Dhp 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 Snp 68 (thāma-bala), 212, 322, 1077 (ñāṇa°, cf. Cullaniddesa §266 B and uppanna-ñāṇa). 2. reborn, come to existence in (with accusative) SN 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?) AN V 68.
:: Upaparikkhaṇa (neuter) = upaparikkhā Vimāna Vatthu 232.
:: Upaparikkhati [upa + pari + īkṣ; cf. BHS upaparīkṣate Divyāvadāna 5, 230] — to investigate, ascertain, test, examine MN I 133, 292, 443; SN II 216; III 42, 140; IV 174; Jāt I 489; II 400; V 235; Miln 91, 293; Dāṭhāvaṁsa V 27; Saddhammopāyana 539; Peta Vatthu Commentary 60 (paññāya u. = ñatvā), 140 (= viceyya).
:: Upaparikkhā (feminine) [from upaparikkhati, cf. BHS upaparīkṣā Divyāvadāna 3 etc.] — investigation, examination Vinaya III 314; MN II 175 (attha°); AN 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 SN III 61; AN IV 221f., 296, 328. cf. BHS upaparīkṣaka Divyāvadāna 212.
:: Upapatti [from upa + pad, cf. uppatti] 1. birth, rebirth, (literally attainment) MN I 82; SN III 53; IV 398; AN V 289f.; Snp 139, 643, 836; Dhp 419 (sattānaṁ); in various specifications as deva° rebirth among gods Peta Vatthu Commentary 6, 81; devaloka° AN I 115; kāma° existence in the sensuous universe DN III 218; Iti 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 AN 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 Jāt V 346.
:: Upapādita [past participle of upapādeti, causative of upapajjati] accomplished Jāt II 236.
:: Upapāramī (feminine) [upa + pāramī, cf. upa 5] minor perfection Buddhavaṁsa I 77 (opposite paramattha-pāramī); Dhp 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; SN IV 59 (cut°); past participle 50.
:: Upapātika (adjective) [from upapāta but evidently mixed with uppāda1 and uppāda2, cf. upapajjati, upapatti and BHS upapāduka Avadāna-śataka II 94, 95; Divyāvadāna 523] = opapātika i.e. rebirth without parents, as a deva Sumaṅgalavilāsinī III 1025 on DN III 230; Therīgāthā Commentary 207.
:: Upapisana [upa + piṣ] grinding, powder, in añjan° powdered ointment (for the eyes) Vinaya I 203; II 112.
:: Upapīḷa at DN I 135 read uppīḷa (q.v.).
:: Upaplavati [upa + plavati, cf. uppilavati] to swim or float to (accusative), in uncertain reading as preterit upaplaviṁ at Snp 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 Jāt V 417, 420.
:: Upapurohita [upa + purohita, see upa 5] a minor or assistant priest Jāt IV 304.
:: Uparacita [past participle of upa + rac] formed Therīgāthā Commentary 211; Saddhammopāyana 616.
:: Uparajja (neuter) [upa + rajja, cf. upa rājā] viceroyalty AN III 154 (varia lectio opa°); Jāt I 511; IV 176; Sumaṅgalavilāsinī I 134.
:: Uparamati [upa + ram] to cease, desist, to be quiet Jāt III 489; V 391 (varia lectio for upāramati, also in commentary); Miln 152.
:: Uparamā (feminine) [cf. literally Skt. uparama, to uparamati] cessation Miln 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); DN I 5 (the same); MN I 319 (bhaya°); Snp 914 (= virata etc. Mahāniddesa 337); Miln 96, 307; as 403 (vihiṁs°).
:: Uparati (feminine) [from upa + ram] ceasing resting; cessation MN I 10; SN IV 104; Miln 274.
:: Uparava [from upa + ru] noise Jāt 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); Jāt VI 432; Paramatthajotikā I 248 (= uddhaṁ; opposite adho); Paramatthajotikā II 392 (abhimukho u. gacchati explaining paccuggacchati of Snp 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? Dhp 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 Jāt III 454; -pāsāda the upper story of a palace, locative on the terrace DN I 112 (locative); Peta Vatthu Commentary 105, 279; -piṭṭhi top side, platform Vinaya II 207 (locative); -bhaddaka name of a tree [either Skt. bhadraka Pinus Deodara, or bhadra Nauclea Cadamba, after Kern, Toevoegselen sub voce] Jāt VI 269; -bhāga the upper part; used in instrumental, locative or preterit in sense of "above, over, beyond" Jāt IV 232 (instrumental); -bhāva higher state or condition MN 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 Jāt II 11; or in passive (locative) on the upper (wind-)side Dhp II 17; -visāla extended on top, i.e. of great width, very wide Jāt 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 DN III 189 (disā); Nettipakaraṇa 88. cf. upariṭṭhima.
:: Upariṭṭha (adjective) [superlative formation from upari in analogy to seṭṭha] — highest, topmost, most excellent Thera 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 Vism 1.
:: Uparocati [upa + ruc] to please (intransitive) Jāt VI 64.
:: Uparodati [upa + rud] 1. to lament Jāt VI 551 (fut °rucchati) 2. to sing in a whining tone Jāt V 304.
:: Uparodha [from upa + rudh] obstacle; breaking up, destruction, end Jāt III 210, 252; Peta Vatthu IV 15; Miln 245, 313.
:: Uparodhana (neuter) [from upa + rudh] breaking up, destruction Snp 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 Jāt II 345; IV 359.
:: Uparuddha [past participle of uparujjhati] stopped, ceased Miln 151 (°jīvita).
:: Uparujjhati [Sanskrit uparudhyate, passive of uparundhati] to be stopped, broken, anniḥlated, destroyed DN I 223; Thera 145; Iti 106; Snp 724, 1036, 1110; Cullaniddesa §159 (= nirujjhati vūpasammati atthaṅgacchati); Miln 151; Saddhammopāyana 280. Past participle uparuddha.
:: Uparundhati [upa + rudh] to break up, hinder, stop, keep in check MN I 243; Jāt I 358; Thera 143, 1117; Snp 118, 916 (potential uparundhe, but uparuddhe Mahāniddesa 346 = uparuddheyya, etc.); Miln 151, 245, 313. — gerund uparundhiya Thera 525; Snp 751; preterit uparundhi Jāt IV 133; Peta Vatthu Commentary 271. — passive uparujjhati (q.v.).
:: Uparūḷha [upa + rūḷha, past participle of ruh] grown again, recovered Jāt IV 408 (cakkhu).
:: Upasagga [Sanskrit upasarga, of upa + sṛj] 1. Attack, trouble, danger Vinaya I 33; AN I 101; Theri 353; Dhp 139 (where spelled upassivega, cf. Dhp III 70); Miln 418. 2. (technical term gramatical) prefix, preposition Jāt 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 = SN IV 331 = V 421 (in frequent phrase upasamāya abhiññāya sambodhāya Nibbānāya saṁvattati; see Nibbāna III 7); DN I 50; III 130f., 136f., 229 (as one of the four objects of adhiṭṭhāna, viz. paññā° sacca° cāga° upasama°); MN I 67; III 246; SN I 30, 34 (sīlena), 46 citta-v-ūpasama), 48, 55; II 223, 277; III 86 (vūpasamo) DN II 157; SN I 158 (see vūpasama and saṅkhāra); (ariyaṁ maggaṁ dukkh°-gāminaṁ); IV 62, 331; V 65 (avūpasama), 179, 234 (°gāmin), 378f.; AN I 3 (avūpasama), 30, 42; II 14 (vitakk°); III 325f.; V 216, 238f.; Snp 257, 724, 735, 737; Iti 18 (dukkh°) 83; Dhp 205; Mahāniddesa 351; Jāt I 97; Paṭisambhidāmagga I 95; Miln 170, 248; Vism 197 (°ānussati); Saddhammopāyana 587. cf. vi° (vū°).
:: Upasamati [upa + śam in transative meaning for usual sammati in intransitive meaning] — to appease, calm, allay, assuage Snp 919 (potential upasame = upasameyya nibbāpeyya Mahāniddesa 352); Thera 50, — past participle upasanta q.v.).
:: Upasamāna (neuter) = upasama Thera 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 SN I 62, 221; Dhp 100f.
:: Upasampadā (feminine) [from upa + saṁ + pad] 1. taking, acquiring; obtaining, taking upon oneself, undertaking DN II 49; MN I 93; AN III 65; Dhp 183 (cf. Dhp III 236); Nettipakaraṇa 44 (kusalassa). 2. (in special sense) taking up the bhikkhuship, higher ordination, admission to the privileges of recognized bhikkhus [cf. BHS upasampad and °padā Divyāvadāna 21, 281 etc.] Vinaya I 12, 20, 95, 146 and passim; III 15; IV 52; DN I 176, 177, 202; SN I 161; AN IV 276f. and passim; Dhp 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 MN I 89; SN III 8; AN 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. BHS upasampanna Divyāvadāna 281] SN I 161; AN V 70; Vinaya III 24; IV 52, 130; Miln 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; AN V 72.
:: Upasamphassati [upa + sam + spṛś] to embrace Jāt V 297.
:: Upasaṁharaṇa (neuter) [from upasaṁharati] drawing together, bringing up to, comparison Vism 232f.; Jāt V 186.
:: Upasaṁharati [upa + saṁ + hṛ] 1. to collect bring together, heap up, gather Miln 132. 2. to dispose, arrange, concentrate, collective focus Vinaya IV 220 (kāyaṁ); MN I 436 (cittaṁ), 468 (cittaṁ tathattāya); SN V 213f. (the same); as 309 (cakkhuṁ). 3. to take hold of, take care of, provide, serve, look after Miln 232.
:: Upasaṁhāra [from upa + saṁ + hṛ] taking hold of, taking up, possession, in devat° being seized or possessed by a god Miln 298.
:: Upasaṁhita (adjective) [past participle of upa + saṁ + dhā] accompanied by, furnished or connected with (—°) DN I 152; MN I 37, 119 (chand°); SN II 220 (kṣal°); IV 60 (kām°), 79 (the same); Snp 341 (rāg°), 1132 (giraṁ vaṇṇ° = vaṇṇena upetaṁ Cullaniddesa II); Thera 970; Jāt I 6; II 134, 172; V 361.
:: Upasaṁvasati [upa + saṁ + vas] to live with somebody, to associate with (accusative) Jāt I 152.
:: Upasanta [past participle of upa + śam, cf. upasammati] calmed, composed, tranquil, at peace MN I 125; SN I 83, 162; AN III 394; Dhp 201, 378; Snp 848, 919, 1087, 1099; Mahāniddesa 210, 352, 434; Cullaniddesa §161; Miln 394; Dhp 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 MN II 176; SN V 67 = Iti 107; Peta Vatthu Commentary 232.
:: Upasaṅkamati ￼ [upa + saṁ + kram, cf. BHS 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; DN 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 Snp 166, 418, 460, 980, 986; infinitive °saṅkamituṁ Peta Vatthu Commentary 79. 2. to attend on (as a physician), to treat Miln 169, 233, 353; Sumaṅgalavilāsinī I 7.
:: Upasaṅkheyya (adjective) [garundive of upa + saṅkharoti] to be prepared, produced or contracted Snp 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 Thera 842; Jāt 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 Jāt VI 64 (= mātaraṁ upagantvā sayanika commentary).
:: Upasevanā (feminine) [abstract from upasevati] serving, pursuing, following, service, honouring, pursuit SN III 53 = Mahāniddesa 25 = Cullaniddesa §570 (nand° pleasure-seeking); Iti 68 (bāl° and dhīr°); Snp 249 (utu° observance of the seasons); Miln 351.
:: Upasevati [upa + sev] 1. to practice, frequent, pursue Miln 355. 2. to serve, honour, Snp 318 (°amāna). Past participle upasevita (q.v.).
:: Upasevin (adjective) (—°) [from upasevati] pursuing, following, going after AN III 136 (vyatta°); Miln 264 (rāj°); Dhp 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 Miln 393 (āhār°; Morris JPTS 1884 75 proposes reading upasiṅghaka).
:: Upasiṅghaka (adjective) [from upa + siṅgh] sniffing after Jāt II 339; III 144; Miln 393 (? see upasiṁsaka).
:: Upasiṅghati [upa + siṅgh] 1. to sniff at SN I 204 (padumaṁ); Jāt 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 Jāt IV 407.
:: Upasiṅghita [past participle of upasiṅghati] scented, smelled at (locative) Jāt VI 543 (sisaṁhi, commentary for upaghāte).
:: Upasobhati [upa + śubh] to appear beautiful, to shine forth Thera 1080. — causative °sobheti to make beautiful, embellish, adorn Vimāna Vatthu 526; Jāt 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 SN II 75; IV 91; Jāt V 100; Miln 92.
:: Upassatika (adjective) [from upassati] one who listens, an eavesdropper Jāt V 81.
:: Upassaveya [from upa + śri, cf. assaya and nissaya] abode, resting home, dwelling, asylum SN I 32, 33; Vimāna Vatthu 684; Miln 160. Especially frequent as bhikkhuni° or bhikkhun° a nunnery Vinaya II 259; IV 265, 292; SN II 215; Jāt I 147, 428; Miln 124.
:: Upassāsa [upa + assāsa; upa + ā + śvas] breathing Jāt I 160.
:: Upassivegga see upasagga.
:: Upassiveṭṭha [Sanskrit upasṛṣṭa, past participle of upa + sṛj] "thrown upon", overcome, visited, afflicted, ruined, oppressed SN IV 29; AN III 226 (udak°); Jāt I 61; II 239.
:: Upasussati [upa + sussati] to dry up MN I 481; Snp 433; Jāt I 71.
:: Upatappati [upa + tappati1)] to be vexed or tormented Jāt V 90; as 42.
:: Upatāpa [from upa + tap] vexation, trouble Vism 166.
:: Upatāpana (neuter) [upa + tāpana] vexation, tormenting, torture Jāt IV 13; Therīgāthā Commentary 243.
:: Upatāpeti [upa + tāpeti] to cause pain, to vex, torment, harass Jāt II 178, 224; IV 11; as 42 (vibādhati + u.).
:: Upatāpika (adjective) [from upatāpa] causing pain, molesting Jāt II 224.
:: Upatheyya [for upadheyya, see Trenckner, "Notes" 6216] — a cushion Jāt VI 490, 513.
:: Upatiṭṭhati [upa + sthā, cf. upaṭṭhahati, °ṭṭhāti etc.] literally "to stand by", to look after, to worship Peta Vatthu III 118; Jāt II 73 (ādiccaṁ = na massamāno tiṭṭhati commentary); Miln 231 (gerund °tiṭṭhitvā); Jāt V 173 (°tiṭṭhate). Past participle upaṭṭhita (q.v.).
:: Upatta [upa + akta, past participle of añj] smeared , spread over MN I 343; Jāt 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 Thera 1058, 1194; Theri 72 (yobbanena); Jāt I 47 (V 267: mettābalena); V 121, 301; Kathāvatthu 251 (cakkhu dhamm° "when it is the medium of an idea"); Nettipakaraṇa 117; Miln 110 (kāruññabal°).
:: Upatthambha [from upa + stambh] 1. A support, prop, stay Miln 355, 415, 417; Saddhammopāyana 565. 2. relief, ease Vinaya III 112. 3. encouragement Jāt V 270; Dhp I 279.
:: Upatthambhaka (adjective neuter) [from upatthambha) holding up, supporting, sustaining as 153.
:: Upatthambhana (neuter) = upatthambha Miln 36; Jāt I 447; Sumaṅgalavilāsinī I 124; Therīgāthā Commentary 258; Vism 279.
:: Upatthambheti [upa + thambheti, causative of thambhati] to make firm, shore up, support, prop up Jāt I 127 [present participle °ayamāna), 447; Sumaṅgalavilāsinī I 113; Dhp III 73 (°ayamāna present participle). Past participle upatthambhita.
:: Upatthambhita [past participle of upatthambheti] propped up, supported, sustained Jāt I 107; Miln 36; Sumaṅgalavilāsinī I 234; Peta Vatthu Commentary 117 (puñña-phal°), 148 (utu-āhārehi u.).
:: Upatthara [from upa + stṛ] a (floor) covering, carpet, rug DN I 103 (rath°); Jāt 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; MN III 25; SN I 167; AN III 94; V 72; Snp 82 = 481 (imperative °ṭṭhahassu); Jāt 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 AN 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 MN I 104f.; AN IV 32; Jāt IV 203 (mante anupaṭṭhahante since the spell did not occur to him); V 207; Miln 64; Therīgāthā Commentary 258. Preterit upaṭṭhāsi Jāt I 61; IV 3; Peta Vatthu Commentary 42. — causative I upaṭṭheti; causative II upaṭṭhapeti and °ṭṭhāpeti (q.v.). — passive upaṭṭhīyati Jāt IV 131 (present participle °ṭṭhiyamāna), and upaṭṭhahīyati AN III 94 (present participle °ṭṭhahiyamāna).
:: Upaṭṭhapeti and °ṭṭhāpeti [causative II of upaṭṭhahati 1. to provide, procure, get ready, put forth, give Vinaya II 210; DN II 19; MN I 429; Jāt I 266; IV 2; V 218; past participle 59, 68; Miln 15, 257, 366 (pānīyaṁ paribhojanīyaṁ), 397; Sumaṅgalavilāsinī I 270; Saddhammopāyana 356. 2. to cause to be present Vinaya I 45; SN I 170; Peta Vatthu IV 170. 3. to cause to be waited on or to be nursed AN 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. BHS 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 DN I 206; Thera 1041f.; Therīgāthā Commentary in Ps.B loc. cit.; Vinaya I 179 (sāgato u.), 194; II 186; III 66; IV 47; DN I 150 (Nāgita); SN III 113; AN I 121; III 31, 189; Jāt I 15, 100 (a merchant's); II 416; past participle 28; Dhp II 93; Vimāna Vatthu 149; Peta Vatthu Commentary 211. — agg° main follower, chief attendant DN II 6; gilān° an attendant in sickness, nurse Vinaya I 303; AN I 26; saṅgh° one who looks after the community of Bhikkhus Vinaya I 216; AN 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 AN I 151, 225; Snp 138; Jāt 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 DN III 188f. (°ṁ gacchati); Peta Vatthu Commentary 122. Buddh° attendance on a Buddha Peta Vatthu Commentary 93; Therīgāthā Commentary 18. 3. A state room Jāt III 257.
-sambhāra means of catering, provisions Peta Vatthu Commentary 20; -sālā hall for attendance, assembly room, chapel [cf. BHS upasthāna-śālā Divyāvadāna 207] Vinaya I 49, 139; II 153, 208; III 70 (at Vesālī); IV 15, 42; DN II 119 (at Vesālī); SN II 280; V 321; AN II 51, 197; III 298; Dhp 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. BHS upasthita Divyāvadāna 281, 342] 1. furnished provided, served, got ready, honoured with Snp 295 (°asmiṁ yaññasmiṁ); Jāt 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 Snp 130 (bhattakāle upaṭṭhite when mealtime has come), 898; Dhp 235; Miln 274; Peta Vatthu Commentary 124 (dānakāle °e). 3. standing up (ready), keeping in readiness MN I 77; AN II 206; Snp 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; DN III 252, 282; SN IV 186; AN III 251; past participle 25.
:: Upaṭṭita [upa + aṭṭita, from ard, see aṭṭita] pained, terrified; overcome, overwhelmed Jāt VI 82 (visavegena).
:: Upavadati [upa + vad] to tell (secretly) against, to tell tales; to insult, blame DN I 90; SN III 125 (attā sīlato na u.); AN II 121 (the same); V 88; Jāt II 196; Peta Vatthu Commentary 13.
:: Upavajja (adjective) [gerund of upavadati] blameworthy SN IV 59, 60; AN II 242. an° blameless, without fault SN IV 57 sq; AN IV 82; Miln 391.
:: Upavajjatā (feminine) [abstract from upavajja] blameworthiness SN IV 59 (an°).
:: Upavana (neuter) [upa + vana, see upa 5] a kind of wood, miniature wood, park Jāt IV 431; V 249; Miln 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 Jāt 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 SN I 208; AN I 142, 144, 205; Snp 402 (gerund upavassa); Jāt 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 Jāt VI 58.
:: Upavāda [from upa + vad] insulting, railing; blaming, finding fault Mahāniddesa 386; Peta Vatthu Commentary 269; an° (adjective) not grumbling or abusing Dhp 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; AN I 25; III 19; IV 178; V 68; Iti 58, 99. — an° Paṭisambhidāmagga I 115; past participle 60.
:: Upavādin (adjective [from upavāda] = upavādaka; in ariy° SN I 225; II 124; V 266; Peta Vatthu IV 339. an° MN I 360.
:: Upavāhana (neuter) [upa + vāhana] carrying away, washing away Snp 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 BHS in meaning of uposatha, e.g. At Avadāna-śataka I 338, 339; Divyāvadāna 398 in phrase aṣṭānga-sa manvāgataṁ upavāsaṁ upavasati] AN V 40 (? uncertain; vv.ll. upāsaka, ovāpavāssa, yopavāsa); Jāt 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 MN I 424; AN IV 46; Thera 544; Peta Vatthu III 66; Miln 97.
:: Upavhyati [upa + ā + hū, cf. avhayati for *āhvayati] to invoke, call upon DN II 259; SN I 168.
:: Upavicāra [upa + vicāra; cf. BHS upavicāra Divyāvadāna 19, translated on page 704 in Notes by "perplexed by doubts" (?)] — applying (one's mind) to, discrimination DN III 245 (domanass°); MN III 239; SN IV 232 (somanass° etc.); AN III 363f.; V 134; Paṭisambhidāmagga I 17; Dhp 8, 85, 284; Vibhaṅga 381.
:: Upavijaññā (feminine) (adjective) [gerundive formation of upa + vi + jan, cf. Skt. vijanya] — about to bring forth a child, nearing childbirth MN I 384; Theri 218; Udāna 13; Dāṭhāvaṁsa III 38; Therīgāthā Commentary 197.
:: Upavisati [upa + visati] to come near, to approach a person Jāt IV 408; V 377; preterit upāvisi Snp 415, 418 (āsajja upāvisi = samīpaṁ gantvā nisīdi Paramatthajotikā II 384).
:: Upavīna [upa + vīṇā] the neck of a lute SN IV 197; Miln 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 Jāt VI 26.
:: Upavuttha [past participle of upavasati] celebrated, kept (of a fastday) AN I 211 (uposatha); Snp 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 SN I 141, 181; II 284; Snp 786, 787, 897 (cf. Paramatthajotikā II 558); and in rūpūpaya (vv.ll. rūpupaya and rūpupāya) "clinging to form" (etc.) SN III 53 = Mahāniddesa 25 = Cullaniddesa §570 (+ rupārammaṇa).
:: Upayācati [upa + yācati] to beg, entreat, pray to Jāt VI 150 (divyaṁ).
:: Upayācitaka (neuter) [of adjective upa + yācita + ka; past participle of yācati] begging, asking, praying, propitiation Jāt VI 150 (= devatānaṁ āyācana).
:: Upayāna (neuter) [from upa + yā, cf. BHS upayāna Jātakamala 3163] nearing, approach, arrival DN I 10; Sumaṅgalavilāsinī I 94.
:: Upayānaka [from upayāna] a crab Jāt VI 530.
:: Upayāti [upa + yāti of yā] to go to, to approach SN I 76; II 118 (also causative °yāpeti); Dīpavaṁsa VI 69; Saddhammopāyana 579.
:: Upayoga [from upa + yuj] connection, combination; employment, application Jāt 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° Jāt V 214; Paramatthajotikā II 317; itthambhūta° Paramatthajotikā II 441; nissakka° Jāt 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; Vism 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 AN Parinibbānaṁ "unsupported emancipation" MN I 148; SN IV 48; V 29; Dhp I 286 etc.; AN vimokkho mental release AN V 64 (Mp: catuhi upādānehi agahetvā cittassa vimokkho; arahattass'etaṁ nāmaṁ); Vinaya V 164; Paṭisambhidāmagga II 45f.; AN vimutto DN I 17 (= kinci dhammaṁ anupādiyitvā vimutto Sumaṅgalavilāsinī I 109); cf. MN III 227 (paritassanā).
:: Upādāna (neuter) [SUTTA SEARCH] [GLOSSOLOGY] [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 SN I 69; II 85 (aggikkhandho °assa pariyādānā by means of taking up fuel); V 284 (vāt°); Jāt III 342 sa-upādāna (adjective) provided with fuel SN IV 399; anupādāna without fuel Dhp 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 DN II 58; III 230; MN I 51, 66; SN II 3; V 59; Dhammasaṅgani 1213; Paṭisambhidāmagga I 129; II 46, 47; Vibhaṅga 375; Nettipakaraṇa 48; Vism 569. — For upādāna in various connections see the following passages: DN I 25; II 31, 33, 56; III 278; MN I 66, 136 (attavād°) 266; SN II 14, 17, 30, 85; III 10, 13f., 101, 135, 167, 191; IV 32, 87f., 102 (tannissitaṁ viññāṇaṁ tadupādānaṁ), 390, 400 (= taṇhā); AN IV 69; V 111 (upāy°); Snp 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.; Dhp IV 194. — sa° full of attachment (to life) MN I 65; Vinaya III 111; SN IV 102; an- unattached, not showing attachment to existence SN IV 399; Vinaya III 111; Thera 840; Miln 32; Sumaṅgalavilāsinī I 98.
-kkhandha, usually as pañc'upādāna-kkhandhā the factors of the "fivefold clinging to existence" [cf. BHS pañc'u°-skandhāh. Avadāna-śataka II 1681 and note] DN II 35, 301f.; III 223, 286; MN I 61, 144, 185; III 15, 30, 114, 295; Paṭisambhidāmagga II 109f.; Vibhaṅga 101; Vism 505 (khandha-pañcaka). See for detail khandha II B 2; -k-khaya extinction or disappearance of attachment SN II 54; AN III 376f.; Snp 475, 743; Iti 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); SN II 7; III 14; AN I 177; -paccaya = °nidāna SN II 5; III 94; Snp 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. — SN 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, as for; in phrase anukampaṁ upādāya out of pity or mercy DN I 204; Peta Vatthu Commentary 61, 141, 164. (b) compared with, alongside of, with reference to, according to DN I 205 (kālañ ca samayañ ca accusative to time and convenience); Dhp 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. BHS paritt-anupādāya free from the world Divyāvadāna 655], frequent in phrase AN nibbuta completely emancipated SN II 279; AN I 162; IV 290; besides in following passive: Vinaya I 14 (a. cittaṁ vimuccati) 182 (the same); SN II 187f.; IV 20, 107; V 317; Dhp 89 = SN V 24 (ādānapaṭi-nisagge a. yeratā); Dhp 414; Snp 363; Iti 94 (+ aparitassato).
:: Upādhi [from upa + ā + dhā 1. cushion Jāt VI 253. 2. supplement, ornament (?), in °ratha "the chariot with the outfit", explained by commentary as the royal chariot with the golden slipper Jāt VI 22.
:: Upādhiya [from upāhi] being furnished with a cushion Jāt 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 SN V 129, 181; AN III 143; Iti 40; Vism 509. More frequently negative an-upādi-sesa (Nibbāna, Nibbāna-dhātu or Parinibbāna, cf. similarly BHS anupādi-vimutti Mahāvastu I 69) completely emancipated, free, without any (material) substratum Vinaya II 239 (Nibbāna-dhātu); DN III 135; MN I 148 (Parinibbāna); AN II 120; IV 75f., 202, 313; Jāt I 28, 55; Snp 876; Iti 39, 121 (Nibbāna-dhātu); Paṭisambhidāmagga I 101; Vism 509; Dhp IV 108 (Nibbāna); Vimāna Vatthu 164, 165. Opposite saupādisesa AN IV 75f., 378f.; Snp 354 (opposite nibbāyi); Vism 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; Vism 349, 451; an° Vinaya III 113; Dhammasaṅgani 585, 991, 1212, 1535.
:: Upādiṇṇaka (adj,) = upādiṇṇa as 311, 315, 378; Vism 398.
:: Upādiyati [upa + ā + dā, see ādiyati1] to take hold of, to grasp, cling to, show attachment (to the world), cf. upādāna DN II 292; MN I 56, 67; SN II 14; III 73, 94, 135; IV 168 (na kiñci loke u. = parinibāyati); Snp 752, 1103, 1104; Mahāniddesa 444 (= ādeti); Cullaniddesa §164. present participle upādiyaṁ SN IV 24 = 65 (an°); — present participle medium upādiyamāna SN III 73; Paramatthajotikā II 409, and upādiyāna (°ādiyāno) Snp 470; Dhp 20. gerund upādāya in literal meaning "taking up" Jāt I 30; Miln 184, 338, 341; for specialised meaning and use as preposition see separately as also upādā and upādiyitvā Vimāna Vatthu 209; Sumaṅgalavilāsinī I 109 (an°); Dhp 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 Snp 1126; or upāgami Snp 426, 685, plural upāgamuṁ Snp 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 Snp 1016; Peta Vatthu Commentary 117 (yakkhattaṁ); Saddhammopāyana 280.
:: Upāhanā (feminine) [with metathesis for upānahā = Skt. upānah feminine or upānaha masculine; but cf. BHS upānaha neuter Divyāvadāna 6] — a shoe, sandal Vinaya I 185; II 118, 207 (adjective sa-upāhana), 208; SN I 226; Jāt IV 173, 223; Peta Vatthu II 49; Cullaniddesa §226; Paramatthajotikā I 45; Dhp I 381 (chatt-°ṁ as neuter? varia lectio °nā); Peta Vatthu Commentary 127, 186. upāhanaṁ (or upāhanā) ārohati to put on sandals Jāt IV 16; VI 524; opposite omuñcati take off Vinaya II 207, 208; Jāt III 415; IV 16. — Note: An older form upānad° (for upānadh = Skt. upānah) is seen by Kern in pānadūpama Jāt II 223, which is read by him as upānadūpama varia lectio upāhan-upama). See Toevoegselen sub voce upānad.
:: Upāhata [upa + āhata] struck, afflicted, hurt Jāt I 414.
:: Upālāpeti at Peta Vatthu Commentary 276 read upalāpeti (q.v.).
:: Upāraddha [past participle of upārambhati] blamed, reprimanded, reproved AN V 230.
:: Upāramati [upa + ā + ram] to cease, to desist Jāt V 391, 498.
:: Upārambha [Sanskrit upārambha, upa + ālambhate] 1. reproof, reproach, censure MN I 134, 432; SN III 73; V 73; AN I 199; II 181; III 175; IV 25; Vibhaṅga 372. 2. (adjective) indisposed, hostile Thera 360f.; Sumaṅgalavilāsinī I 21, 263.
:: Upārambhati [Sanskrit upālambhate, upa + ā + labh] to blame, reprimand, reproach MN 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; DN I 85; II 105, 113; III 134, 148, 153, 168, 172f., 264; MN I 29, 467, 490; SN V 395, 410; AN I 56f.; II 132 (°parisā); III 206 (°caṇḍāla, °ratana); IV 220f. (kittāvatā hoti); Snp 376, 384; Jāt 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; DN III 124, 148, 172, 264; MN I 29, 467, 491; SN II 235f.; AN I 88; II 132; V 287f.; Miln 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; SN IV,301; Vimāna Vatthu 8421.
:: Upāsana1 (neuter) [from upāsati] attendance, service, honour SN I 46 (samaṇ°); Theri 39; Miln 115. cf. payir°.
:: Upāsana2 (neuter) [from upāsati] 1. Archery Jāt VI 448; usually in phrase katūpāsana skilled in archery MN I 82; SN II 266; AN II 48; Jāt IV 211; Mahāvaṁsa 24, 1. — Miln 232 (°ṁ sikkhitvā). 2. practice Miln 419. 3. in °sālā gymnasium, training ground Miln 352.
:: Upāsati [upa + ās] literally "to sit close by", to go after, attend, follow, serve, honour, worship DN II 287; AN I 162; Jāt V 339, 371 (= upagacchati commentary); Miln 418 (lakkhe upāseti fix his attention on the target). — 3rd plural present medium upāsare AN I 162; Jāt 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 SN 1133, cf. Cullaniddesa §165; Thera 179.
:: Upāsīna [past participle of upāsati] sitting near or close to Jāt V 336.
:: Upāta [according to Kern, Toevoegselen sub voce = Skt. upātta, past participle of upa + ā + dā "taken up"; after Morris JPTS 1884 75 = uppāta "flying up"] thrown up, cast up, raised (of dust) Thera 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 Snp 333, 636, 641, 827; Thera 181; Theri 4; Jāt I 258; VI 182; and 3rd plural upaccaguṁ SN I 35; AN III 311; Jāt III 201.
:: Upātipanna [past participle of upātipajjati, upa + ā + pad] fallen into, a prey to (with locative) Snp 495 (= nipanna with gloss adhimutta Paramatthajotikā II 415).
:: Upātivatta [past participle of upātivattati] gone beyond, escaped from, free from (with accusative) SN I 143; AN II 15; Snp 55, 474, 520, 907; Jāt III 7, 360; Mahāniddesa 322 = Cullaniddesa §163. cf. BHS upātivṛtta in same sense at Mahāvastu III 281.
:: Upātivattati [upa + ati + vattati] to go beyond, overstep MN I 327; Snp 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 SN III 53f., 58; DN III 220 (°kṣalla); Snp 321 (°ññū); Jāt 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 Jāt III 443; V 401 (= upāyena commentary). Anupāya wrong means Jāt I 256; Saddhammopāyana 405; without going near, without having a propensity for SN I 181; MN III 25.
-kusala clever in resource Jāt I 98; Nettipakaraṇa 20; Paramatthajotikā II 274.
:: Upāyana (neuter) [from upa + i, cf. upāya] going to (in special sense), enterprise, offering, tribute, present Jāt V 347; VI 327; Miln 155, 171, 241; Saddhammopāyana 616, 619.
:: Upāyatta (neuter) [abstract from upāya] a means of (—°) Vimāna Vatthu 84 (paṭipajjan°).
:: Upāyāsa [upa + āyāsa, cf. BHS upāyāsa Divyāvadāna 210, 314.] — (a kind of) trouble, turbulence, tribulation, unrest, disturbance, unsettled condition MN I 8, 144, 363; III 237; AN I 144, 177, 203 (sa°); II 123, 203; III 3, 97, 429; Snp 542; Iti 89 = AN I 147 = MN I 460; Jāt II 277 (°bahula); IV 22 (the same); past participle 30, 36; Vibhaṅga 247; Nettipakaraṇa 29; Miln 69; Vism 504 (definition); Sumaṅgalavilāsinī I 121. — anupāyāsa peacefullness, composure, serenity, sincerity DN III 159; AN III 429; Paṭisambhidāmagga I 11f.
:: Upekkhaka (adjective) [from upekkhā] disinterested, resigned, stoical Vinaya III 4; DN I 37, 183; III 113, 222, 245, 269, 281; SN V 295f., 318; AN III 169f., 279; V 30; Snp 515, 855, 912; Iti 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 Snp 911; Mahāniddesa 328; Jāt VI 294.
:: Upekkhavant (adjective) = upekkhaka Jāt V 403.
:: Upekkhā and Upekhā (feminine) [SUTTA SEARCH] [GLOSSOLOGY] [from upa + īkṣ, cf. BHS upekṣā Divyāvadāna 483; Jātakamala 211. On spelling upekhā for upekkhā see Müller Pāḷi Gramar 16] — "looking on", hedonic neutrality or indifference, zero point between joy and sorrow (Compendium 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, Manual of Buddhism 505). — DN 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; MN I 79, 364? 335; III 219; SN IV 71, 114f., V 209f. (°indriya); AN I 42; 81 (°sukha), 256 (°nimitta); III 185, 291 (°ceto-vimutti); IV 47f., 70f., 300, 443; V 301, 360; Snp 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; Vism 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 Snp 402, 463, 700, 722; Dhp 10, 280; Cullaniddesa sub voce, Thera 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); Vism 18 (+ sam°, upagata, samupagata etc); Peta Vatthu Commentary 7. — Note: The BHS usually has samanvāgata for upeta (see aṭṭhaṅga).
:: Upeti [upa + i] to go to (with accusative), come to, approach, undergo, attain DN I 55 (paṭhavi-kāyaṁ anupeti does not go into an earthly body), 180; MN I 486 (na upeti, as answer: "does not meet the question"); SN III 93; Iti 89; Snp 209, (na saṅkhaṁ "cannot be reckoned as") 749, 911, 1074; 728 (dukkhaṁ), 897; Mahāniddesa 63; Cullaniddesa §167; Dhp 151, 306, 342; Snp 318; Jāt IV 309 (maraṇaṁ upeti to die), 312 (the same), 463 (the same); V 212 (varia lectio opeti, q.v.); Thera 17 (gabbhaṁ); Peta Vatthu II 334 (saggaṁ upehi ṭhānaṁ); IV 352 (saraṇaṁ Buddhaṁ dhammaṁ); Nettipakaraṇa 66; future upessaṁ Snp 29; 2nd singular upehisi Dhp 238, 348. — gerund upecca Vimāna Vatthu 337; SN 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 SN I 199 = Thera 119; senūpiya Jāt 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 Miln 9.
:: Uplāpeti [Sanskrit avaplāvayati, causative of ava + plu, with substitution of ud for ava; see also uppilavati] to immerse MN I 135 (vv.ll. upal° and opil°); Jāt 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 Jāt 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; DN III 60, 61, 145, 147; AN 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; Snp 153 (pannaraso u.); Vibhaṅga 422; Vism 227 (°sutta = AN 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; Dhp II 49). The Up. service is called °kamma (Vinaya I 102; V 142; Jāt I 232; III 342, 444; Dhp I 205). uposathaṁ karoti to hold the Up. service (Vinaya I 107, 175, 177; Jāt I 425). Keeping the Sabbath (by laymen) is called uposathaṁ upavasati (AN I 142, 144, 205, 208; IV 248; see upavasati), or uposathavāsaṁ vasati (Jāt 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 (Jāt 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. BHS uposadhika Mahāvastu II 9); Vinaya I 58; IV 75, 78; Jāt III 52; Vism 66 (bhatta); Dhp I 205.
:: Uposathin (adjective) [from uposatha] = uposathika, fasting Mahāvaṁsa 17, 6.
:: Uppabbajati [ud + pabbajati] to leave the Order Dhp I 68; Peta Vatthu Commentary 55, — past participle °pabbajita. — causative uppabbājeti to turn out of the Order Jāt IV 219; Dhp IV 195. — causative II uppabbajāpeti to induce some one to leave the Order Jāt IV 304.
:: Uppabbajta [ud + pabbajita] one who has left the community of bhikkhus, an ex-bhikkhu Vimāna Vatthu 319; Dhp I 311.
:: Uppacca [gerund of uppatati] flying up Theri 248 (see under upacca)); SN I 209 (varia lectio upecca, commentary uppatitvā pi sakuṇo viya) = Peta Vatthu II 717 (= uppatitvā Peta Vatthu Commentary 103) = Dhp 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) Jāt 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 Jāt III 150.
:: Uppajjati [ud + pajjati of pad] to come out, to arise, to be produced, to be born or reborn, to come into existence DN I 180; Snp 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; Jāt I 81; gerund °pajjitvā DN II 157 = SN I 6, 158 = II 193 = Jāt I 392 = Thera 1159; and uppajja Jāt 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) DN I 143 (saggaṁ etc.).
:: Uppakitaka indexed at Udāna III 2 wrongly for upakkitaka (q.v.).
:: Uppakka (adjective) [from ud + pac, cf. Skt. pakva and see also uppaccati] 1. "boiled out", scorched, seared, dried or shrivelled up; in phrase itthiṁ uppakkaṁ okiliniṁ okiriniṁ Vinaya III 107 = SN II 260; explained by Buddhaghosa Vinaya III 273 as "kharena agginā pakkosarīra". 2. "boiled up", swollen (of eyes through crying) Jāt VI 10.
:: Uppala [Sanskrit utpala, uncertain etymology] the (blue) lotus; a water lily. The seven kinds of lotuses, mentioned at Jāt V 37 are: nīla-ratta-set-uppala, ratta-seta-paduma, seta-kumuda, kalla-hāra. — DN I 75; II 19; Vinaya III 33 (°gandha); Jāt II 443; Dhp 55; Vimāna Vatthu 322; 354; Peta Vatthu II 120; III 105; Dhp 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. BHS utpala at Divyāvadāna 67 etc.) AN V 173. See also puṇḍarika.
:: Uppalin (adjective/noun) [from uppala] having lotuses rich in l., only in feminine uppalinī a lotus-pond DN I 75; II 38; SN I 138; AN III 26; Vimāna Vatthu 322; Sumaṅgalavilāsinī I 219.
:: Uppaḷāseti [ud + pra + las, cf. Skt. samullāsayati in same meaning] — to sound out or forth, to make sound Miln 21 (dhamma-saṅkhaṁ). Reading at DN II 337 is upaḷāseti in same meaning.
:: Uppanna [past participle of uppajjati] born, reborn, arisen, produced, DN I 192 (lokaṁ u. born into the world); Vinaya III 4; Snp 55 °ñāṇa; see Cullaniddesa §168), 998; Jāt I 99; Peta Vatthu II 22 (pettivisayaṁ); Dhammasaṅgani 1035, 1416; Vibhaṅga 12, 17, 50, 319; 327; Dhp III 301; Peta Vatthu Commentary 21 (petesu), 33, 144, 155. — anuppanna not arisen MN II 11; not of good class DN I 97 (see Sumaṅgalavilāsinī I 267).
:: Uppaṇḍanā (feminine) [abstract from ut + paṇd of unknown etymology] ridiculing, mocking Miln 357; Vism 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; AN III 91 = past participle 67 (ūhasati ullapati + u.); Jāt V 288, 300; Dhp II 29; III 41; Peta Vatthu Commentary 175 (avamaññati + u.). Note: The BHS 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 BHS 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; MN II 121; distorted to BHS bhīto utp° kṛśāluko durbalako mlānako at Divyāvadāna 334. (2) kiso upp°. Jāt VI 71; Dhp IV 66. (3) upp° dha manisanth° Jāt I 346; II 92; V 95; Dhp 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] Jāt III 484 (so read for °patto, and change si to pi); gerund uppatitvā Jāt 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 DN I 10 (°ga mana, of planets); SN I 38, 43; Jāt V 453; VI 235; Dhp III 356 (°cāra).
:: Uppatita [past participle of uppatati] jumped up, arisen, come about Snp I (= uddhamukhaṁ patitaṁ gataṁ Paramatthajotikā II 4), 591; Dhp 222 (= uppanna Dhp III 301); Thera 371.
:: Uppatti (feminine) [Vedic utpatti, ud + pad] coming forth, production, genesis, origin, rebirth, occasion AN II 133 (°paṭilābhikāni saṁyojanāni); Vibhaṅga 137 (°bhava), 411; cf. Compendium 262f. (khaṇa); Miln 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 Jāt I 89; or impossible Vism 96 (ekapañho pi u. āgato nāhosi not one question was impossible to be understood). As technical term gramatical "with reference to the preceding", supra Vism 272; Paramatthajotikā II 124, 128; as 135 (Text °paṭipāṭika).
:: Uppāda1 [Sanskrit utpāta, ud + pat] flying up, jump; a sudden and unusual event, portent, omen DN I 9 (varia lectio uppāta) = Vism 30 (Text uppāta, varia lectio uppāda) Snp 360; Jāt I 374; VI 475; Miln 178.
:: Uppāda2 [Sanskrit utpāda, ud + pad] coming into existence, appearance, birth Vinaya I 185; DN I 185; SN III 39 (+ vaya); IV 14; V 30; AN I 152 (+ vaya), 286, 296; II 248 (taṇh°); III 123 (citt° state of consciousness); IV 65 (the same); Dhp 182, 194; Jāt I 59, 107 (sat°); Vibhaṅga 303 (citt°), 375 (taṇh°); Peta Vatthu Commentary 10; Therīgāthā Commentary 282. — anuppāda either "not coming into existence" DN III 270, MN I 60; AN I 286, 296; II 214, 249: III 84f.; Paṭisambhidāmagga I 59, 66; Dhammasaṅgani 1367; or "not ripe" DN I 12.
:: Uppādaka (adjective) (—°) [from uppāda2] producing, generating Peta Vatthu Commentary 13 (dukkh°). feminine °ikā Dhp 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 MN I 79; SN I 191; III 66; V 351; Miln 217.
:: Uppādeti [causative of uppajjati, ud + pad] 1. to give rise to, to produce, put forth, show, evince, make DN I 135; MN 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) Jāt I 81; Miln 85; Dhp II 89; Peta Vatthu Commentary 3. 2. to get, obtain, find Jāt IV 2; Miln 140; Dhp I 90; Peta Vatthu Commentary 121. 3. in lohitaṁ u. to draw (blood) Miln 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 SN 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 Jāt I 454; II 283; VI 238; Miln 166; Peta Vatthu Commentary 46 (kes°); Saddhammopāyana 140 (camm°). cf. sam°.
:: Uppāṭanaka (adjective) [from uppāṭana] pulling up, tearing out, uprooting Jāt I 303 (°vāta); IV 333 (the same).
:: Uppāṭeti [Sanskrit utpāṭayati, causative of ud + paṭ to split, cf. also BHS 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); MN II 110 (attānaṁ); Theri 396 (gerund uppāṭiyā = °pāṭetvā Therīgāthā Commentary 259); Jāt I 281 (bījāni); IV 162, 382; VI 109 (= luñcati); Miln 86; Dhp III 206. Causative uppāṭāpeti in past participle uppāṭāpita caused to be torn off Dhp 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 SN IV 313 (uplava imperative); Miln 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 Jāt II 97 (cf. Morris JPTS 1887, 139); Miln 370. — See also āpupaplavati, upleti and ubbillāvita etc.
:: Uppīḷa (adjective) [ud + pīḍ] oppressing or oppressed: an° free from oppression, not hurt or destroyed DN I 135 (opposite sa-uppīḷa; Text upapīḷa but varia lectio upp°); Jāt 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 MN I 539 (piṭṭhi-pāṇiṁ hanukena); Jāt 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 Jāt VI 3.
:: Upplavana at Dhp 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 Theri 7; Snp 609; and locative urasi Snp 255; Jāt III 148; IV 118, also urasiṁ Jāt III 386 (= urasmiṁ commentary). Other cases of neuter a-stem, e.g. instrumental urena Jāt III 90; Peta Vatthu Commentary 75; locative ure DN I 135; Jāt I 156, 433, 447; Peta Vatthu Commentary 62 (ure jāta; cf. orasa). — Vinaya II 105 (contrasted with piṭṭhi back); IV 129; Jāt IV 3; V 159, 202; Cullaniddesa §659; Peta Vatthu IV 108; Dhp 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 Jāt 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 SN I 69; Snp 1, 604; Jāt 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 Jāt I 363, 414; -cchada "breast cover", breast plate (for ornament) Vinaya II 10; Jāt IV 3; V 215, 409; VI 480; Therīgāthā Commentary 253; -ttāḷi beating one's breast (as a sign of mourning and sorrow) MN I 86, 136; AN II 188; III 54, 416; IV 293; Peta Vatthu Commentary 39; -tthala the breast AN II 174.
:: Urabbha [Sanskrit urabhra, with ulā and uraṇa to be compared with Greek ἀρήν wether, cf. Homeric εἶρος wool; Latin vervex; as waru = English ware (original sheepskins) = German ware. Here also belongs Pāḷi urāṇī] — aram DN I 127; AN I 251f.; II 207; IV 41f.; Jāt V 241; past participle 56; Sumaṅgalavilāsinī I 294; Dhp II 6. See also orabbhika.
:: Urāṇī (feminine) [or uraṇī?, feminine of uraṇa, see urabbha] a ewe Jāt 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 = as rūm, English room, German raum] — wide, large; excellent, eminent Jāt V 89; Miln 354; Saddhammopāyana 345, 592. — plural urū sands, soil Jāt V 303.
:: Urundā (feminine) [ura + undā?] freedom of the chest, free breathing, relief DN 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; Jāt VI 488; of which variant note ī. ubbuḷhavā MN I 414 = 450. The word is explained at Jāt 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 BHS 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 Skt. rasa juice, rasā wet, liquid, Latin ros dew. A parallel root °ueres in Skt. vaṛṣa rain, Greek ἕρση dew; Skt. vṛṣan and vṛṣabha bull] — a bull; often figurative as symbol of manliness and strength (cf. nisabha) DN I 6 (°yuddha bull-fight), 9 (°lakkhaṇa signs on a b.), 127; Vinaya III 39 (puris° "bull of a man", a very strong man); AN I 188; II 207; IV 41f., 376; V 347, 350; Snp 26f., 416, 646, 684; Dhp 422; Jāt I 28 (V 203; °kkhandha broad-shouldered), 336; V 99 (bharatūsabha); VI 136; past participle 56; Vism 153 (°camma, in simile); Dhp 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 Jāt I 64 (eight), 70 (the same); II 91; IV 17 (one), 142 (eight); Dhp I 108 (°mattaṁ).
:: Usā (feminine) [doubtful] (a certain) food Jāt VI 80.
:: Usīra (masculine and neuter) [Sanskrit uśīra] the fragrant root of Andropogon Muricatum (cf. bīraṇa) Vinaya I 201; II 130 (°mayā vijanī); SN II 88 (°nāḷi); AN II 199 (the same); Dhp 337; Jāt V 39; Thera 402 (°attho). [BD]: AN 3.69
:: Usmā (feminine) [see usumā] heat DN II 335, 338; MN I 295; SN II III 143; IV 215, 294; V 212; Dhammasaṅgani 964; Sumaṅgalavilāsinī I 310. — In combination with °kata it appears as usmī°, e.g. At MN I 132, 258.
-gata heated, belonging to heat Dhammasaṅgani 964; as technical term one who mortifies or chastises himself, an ascetic Jāt V 209 (= samaṇateja commentary; cf. BHS uṣṇagata and uṣmagata Divyāvadāna 166, 240, 271, 469, and see Kern's mistakes at Toevoegselen sub voce).
:: Usmīkata at MN 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) AN III 359; Snp 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. Skt. utsedha), used in characterization of the Nirayas, as "projecting, prominent hells", ussadaNirayā (but see also below 4) Jāt 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 Jāt IV 188; also in phrase sattussada having seven protuberances, a qualification of the Mahāpurisa DN III 151 (viz. on both hands, feet, shoulders, and on his back). 3. rubbing in, anointing, ointment; adjective anointed with (—°), in candan° Jāt III 139; IV 60; Theri 67; Vimāna Vatthu 537; Dhp I 28; Vimāna Vatthu 237. 4. a crowd adjective full of (—°) in phrase sattussada crowded with (human beings) DN I 87 (cf. Sumaṅgalavilāsinī I 245: aneka-satta-samākiṇṇa; but in same sense BHS 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)" Jāt IV 309 (viz. plenty of people, corn, wood and water commentary). The phrase is evidently shaped after DN I 87 (under 4). As "preponderant quality, characteristic" we find ussada used at Vism 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; Snp 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 AN III 231, 234 (°jāta, of a kettle, with vv.ll. ussuraka° and ussuka°).
:: Ussahati [ud + sah, cf. BHS 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; DN I 135; SN IV 308, 310; Miln 242; Vimāna Vatthu 100. — causative ussāheti (see past participle ussāhita).
:: Ussajjati [ud + sṛj, cf. BHS protsṛjati Divyāvadāna 587] to dismiss, set free, take off, hurl AN IV 191.
:: Ussakkati1 [ud + sakkati, see sakkati] to creep out or up to, to rise AN III 241 sq; Miln 260.
:: Ussakkati2 [by-form of ussukkati] to endeavour Vism 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; Theri 444 (= upacita Therīgāthā Commentary 271); Jāt I 48, 145 °kusala-mūla); Dhp I 26 (the same); (lobho etc.) as 267; Miln 223 (the same); Jāt 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 Dhp 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 DN 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 AN III 128; Dhp III 485 (+ pari°; cf. ā°).
:: Ussarati [ud + sarati of sṛ] to run out, run away Jāt 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 MN II 65.
:: Ussava [Sanskrit utsava] feast, making merry, holiday Vinaya III 249; Jāt 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. Skt. 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 MN III 230 (opposite apasādana). 2. (probably confused with ussāraṇa) tumult, uproar, confusion AN 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 DN III 128 [for ussāreti1] 2. to raise, cause to rise up on, haul up, pile up MN I 135; III 230; AN IV 198, 201; Miln 187, 250. — passive ussādiyati (q.v.), — past participle ussādita (q.v.).
:: Ussādita [from ussādeti, BHS ucchrāyita Divyāvadāna 76, 77, 466]. [See ussāpita and ussārita under ussāpeti and ussāreti. There exists in Pāḷi as well as in BHS 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 MN II 174; SN V 440; AN I 147; II 93, 195; III 75, 307; IV 320; V 93f.; Miln 323, 329 (dhiti + u.) Vism 330; Saddhammopāyana 49, 223, 535, 619; Paramatthajotikā II 50; Dhp 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. BHS utsahana Divyāvadāna 490] = ussāha Nettipakaraṇa 8.
:: Ussāhita [past participle of ussāheti, causative of ussahati] determined, incited, encouraged, urged Jāt 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) AN IV 41; Cullaniddesa §503 (dhamma-dhajassa).
:: Ussāpeti [causative of ud + śri, cf. BHS ucchrāpayati Avadāna-śataka I 384, 386, 387; II 2] — to lift up, erect, raise, exalt Vinaya II 195; AN IV 43; Jāt II 219; IV 16; V 95 (chattaṁ); Peta Vatthu Commentary 75 (the same); Miln 21; Dhp 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 Miln 328 (dhamma-dhaja); Jāt II 219.
:: Ussāraṇa (neuter) [from ussāreti] procession, going or running about, tumult Dhp 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); Jāt I 419; IV 349; V 347. — causative II ussārāpeti Jāt II 290.
:: Ussāreti2 [= ussādeti] to cause to raise aloft (of a flag), to lift Jāt V 319 (= ussāpeti), — past participle ussārita.
:: Ussārita [past participle of ussāreti2] lifted out or up Vism 63 (samuddavīcīhi thale ussārita; varia lectio ussādita).
:: Ussāsa see nirussāsa.
:: Ussāva1 [either = Skt. avaśyāya, or to ud + sru] hoarfrost, dew DN II 19; Jāt IV 120; V 417; °bindu a dew drop AN IV 137; Peta Vatthu IV 15; Paramatthajotikā II 458; in comparisons: Vism 231, 633.
:: Ussāva2 [from ud + sru] outflow, taint, stain (cf. āsava) Dhp 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 SN III 89 (varia lectio ussi°); AN 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 Jāt IV 302; preterit ussesi Jāt VI 203. — causative ussāpeti; past participle ussita and ussāpita (q.v.).
:: Ussiñcana (neuter) [from ussiñcati] drying, baling out, raising water, exhausting Jāt I 417.
:: Ussiñcati [ud + sic] to bale out, exhaust Jāt I 450, II 70; IV 16; Miln 261.
:: Ussita [Sanskrit ucchrita, past participle of ud + sri, see ussāpeti] erected, high SN V 228; Thera 424 (pannaddhaja); Jāt 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 Jāt I 266; II 410, 443; IV 154; V 99; VI 32, 37, 56; Dhp I 184 (°passe, opposite pāda-passe).
:: Ussoḷhi (feminine) [a by-form of ussāha from ud + sah, past participle °soḍha dialectical] exertion MN I 103; SN II 132; V 440; AN 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 SN I 170 (naccati).
:: Ussota (adjective) [ud + sota] neuter ussotaṁ as adverb "up-stream" Miln 117.
:: Ussuka (adjective) [Sanskrit utsuka, also BHS e.g. Jātakamala 3168] 1. endeavouring, zealous, eager, active SN I 15 (an° inactive); AN IV 266; Snp 298. 2. greedy, longing for Dhp 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. BHS utsukya Divyāvadāna 601 and autsukya Avadāna-śataka I 85] — zeal, energy, endeavour, hard work, eagerness Vinaya I 50; SN IV 288, 291, 302; Cullaniddesa sub voce Nettipakaraṇa 29; Vimāna Vatthu 147; Peta Vatthu Commentary 5, 135; Vism 90 (āpajjati); 644 (°ppahānaṁ). — cf. appossukka.
:: Ussukkatā (feminine) = ussukka AN V 195.
:: Ussukkati [denominative from ussukka] to endeavour DN 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) SN I 126; III 149 (mahāsamuddo u.); Snp 985; Jāt VI 195.
:: Ussuta (adjective) [past participle of ud + sru, cf. avassuta] defiled, lustful (cf. āsava), only negative an° free from defilement Dhp 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 AN III 260, and °seyyā sleep after sunrise, sleeping late DN III 184; Dhp 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; Jāt II 286, also in ati-ussūre too long after sunrise Vimāna Vatthu 65; Dhp III 305.
:: Usu (masculine and feminine) Skt. iṣu] an arrow Vinaya III 106 (°loma); DN I 9; MN I 86; III 133; SN I 127; AN II 117; III 162; Jāt IV 416; VI 79, 248, 454; Miln 331, 339; Paramatthajotikā II 466; Peta Vatthu Commentary 155.
-kāra an arrow-maker, fletcher MN II 105; Dhp 80, 145; Theri 9; Jāt II 275; VI 66; Dhp I 288.
:: Usumā (feminine) [the diæretic form of Skt. uṣman, of which the direct equivalent is Pāḷi usmā (q.v.)] heat Jāt I 31 (= uṇha III 55), 243; II 433; Vism 172 (usuma-vaṭṭi-sadisa); Sumaṅgalavilāsinī I 186; Dhp I 225; II 20.
:: Usuyyaka (adjective) [from usuyyā] envious, jealous Vinaya II 190; Snp 318, 325; Jāt 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; Jāt 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 SN I 127 (-ū-); Snp 245 (-u-); Jāt II 193 (-ū-); III 99 (-ū-; varia lectio ussuyyā); Miln 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; SN I 53, 54 (an°); Snp 986; Miln 23; Dhp II 6 (°mānasa); Peta Vatthu Commentary 243 (°citta), 250 (°sabhāva).
:: Utrāsa [= uttāsa] terror Jāt II 8 (citt°).
:: Utrāsin (adjective) [from Skt. uttrāsa = Pāḷi uttāsa] terrified, frightened, fearful, anxious SN I 99, 219. — Usually negative an° in phrase abhīru anutrāsin apalāyin without fear, steadfast and not running away SN I 99; Thera 864; Cullaniddesa §13; Jāt IV 296; V 4; Miln 339. See also apalāyin.
:: Utta [past participle of vac, Skt. ukta; for which the usual form is vutta] only as dur° speaking badly or spoken of badly, i.e. of bad repute AN 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 Snp 1054 (dhammaṁ uttamaṁ the highest ideal = Nibbāna, for which seṭṭhaṁ Snp 1064; cf. Cullaniddesa §317); Dhp 56; Mahāniddesa 211; Cullaniddesa §502 (in paraphrase of mahā combined with pavara); Paramatthajotikā 124; Dhp I 430: Peta Vatthu Commentary 1, 50. — dum-uttama a splendid tree Vimāna Vatthu 393; nar° the best of men Snp 1021 (= narāsabha of 996); pur° the most magnificent town Snp 1012; puris° the noblest man Thera 629, 1084; neuter uttamaṁ the highest ideal, i.e. Arahantship Jāt I 96.
-aṅga the best or most important limb or part of the body, viz. (a) the head Vinaya II 256 = MN I 32 = AN IV 278 (in phrase uttamaṅge sirasmiṁ); Jāt II 163; also in compound °bhūta the hair of the head Theri 253 (= kāsa-kalāpa Therīgāthā Commentary 209, 210) and °ruha the same Jāt I 138 = VI 96 (= kesā commentary); (b) the eye Jāt IV 403; (c) the penis Jāt V 197; -attha the highest gain or good (i.e. Arahantship Paramatthajotikā II 332) Snp 324; Dhp 386, 403; Dhp IV 142; Therīgāthā Commentary 160; -adhama most contemptible Jāt V 394, 437; -guṇā (plural) loftiest virtues Jāt I 96; -purisa Iti 97 and °porisa the greatest man (= Mahāpurisa) Dhp 97 (see Dhp II 188); -bhāva the highest condition, state or place Dhp 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) Jāt I 340; III 383 (the same); IV 44 (the same).
:: Uttapati to be ashamed, distressed Jāt 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, Jāt 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 DN I 153; MN I 123; SN I 224; Peta Vatthu Commentary 75. uttarāmukha (for uttaraṁ-mukha) turning north, facing north Snp 1010. 3. subsequent, following, second (—°) Jāt I 63 (°āsāḷha-nakkhatta). 4. over, beyond (—°): aṭṭhutara-sata eight over a hundred, i.e. 108; Dhp I 388. — sa-uttara having something above or higher, having a superior i.e. inferior DN I 80 (citta), II 299; MN I 59; SN V 265; Vibhaṅga 324 (paññā); Dhammasaṅgani 1292, 1596; as 50. — anuttara without a superior, unrivalled, unparalleled DN I 40; SN I 124; II 278; III 84; Snp 179. See also under anuttara.
-attharaṇa upper cover Jāt VI 253; -ābhimukha facing North DN II 15; -āsaṅga an upper robe Vinaya I 289; II 126; SN I 81; IV 290; AN I 67, 145; II 146; Dhp I 218; Peta Vatthu Commentary 73; Vimāna Vatthu 33 = 51; -itara something higher, superior DN I 45, 156, 174; SN I 81; Jāt I 364; Dhp II 60; IV 4; -oṭṭha the upper lip (opposite adhar°) Jāt II 420; III 26; IV 184; -chada a cover, coverlet, awning (sa° a carpet with awnings or canopy above it) DN I 7; AN I 181; III 50; -chadana = °chada DN II 187; Dhp I 87; -dvāra the northern gate Jāt VI 364; -dhamma the higher norm of the world (lok°), higher righteousness DN II 188 (paṭividdha-lokuttara-dhammatāya uttama-bhāvaṁ patta); -pāsaka the (upper) lintel (of a door) Vinaya II 120 = 148; -pubba north-eastern Jāt VI 518; -sse (varia lectio °suve) on the day after tomorrow AN I 240.
:: Uttara2 ￼ (adjective) [from uttarati] crossing over, to be crossed, in dur° difficult to cross or to get out of SN I 197 (not duruttamo); Miln 158; and in compound °setu one who is going to cross a bridge Miln 194 (cf. uttara-setu).
:: Uttaraṇa (neuter) [from uttarati] bringing or moving out, saving, delivery Thera 418; Jāt I 195. In BHS 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); Jāt I 108 (the same). 2. to go over, to flow over (of water), to boil over Miln 117, 118, 132, 260, 277. 3. to cross over, to go beyond MN I 135; preterit udatāri Snp 471 (oghaṁ). 4. to go over, to overspread Jāt 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: DN I 71; MN I 83; III 148; SN IV 15; Snp 796 (uttariṁ kurute = uttariṁ karoti Cullaniddesa §102, i.e. to do more than anything, to do best, to esteem especially); Jāt II 23; III 324; Miln 10 (ito uttariṁ anything beyond this, any more) Dhp 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, Vism 314, referring to Paṭisambhidāmagga II 131, which is quoted at Miln 198, [BD:AN 11.16] as the last of the eleven blessings of mettā. 2. uttari° in following compounds
-karaṇīya an additional duty, higher obligation SN II 99; III 168; AN V 157 = 164; Iti 118; -bhaṅga an extra portion, titbit, dainties, additional or after-meal bits Vinaya II 214; III 160; IV 259; Jāt II 419; Dhp I 214 sa-utta ribhaṅga together with dainty bits Jāt I 186, cf. 196 (yāgu); -bhaṅgika serving as dainties Jāt 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; DN I 211; III 3, 12, 18; MN I 68; II 200; SN IV 290, 300, 337; AN III 430; V 88; Dhp III 480; -sāṭaka a further, i.e. upper or outer garment, cloak, mantle Jāt II 246; Dhp IV 200; Peta Vatthu Commentary 48, 49 (= uttarīyaṁ).
:: Uttarika (adjective) [from uttara] transcending, superior, superhuman Nettipakaraṇa 50.
:: Uttariya (neuter) [abstract from uttara; uttara + ya = Skt. 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 Dhp 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 Jāt 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 Jāt I 47 (V 267). 2. to be alarmed or terrified Vinaya I 74 (ubbijjati u. palāyati); III 145 (the same); Jāt II 384; VI 79; present participle uttasaṁ Thera 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 Jāt I 414 (°bhikkhu; varia lectio uttasana°).
:: Uttatta [ud + tatta1, past participle of ud + tap, Skt. uttapta] heated; of metals: molten, refined; shining, splendid, pure Jāt 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; Jāt I 205; Peta Vatthu IV 108 (opposite avakujja); Peta Vatthu Commentary 178 (the same), 265. 2. clear, manifest, open, evident [cf. BHS uttāna in same sense at Avadāna-śataka II 106] DN I 116; SN II 28 (dhammo uttāno vivaṭo pakāsito); Jāt II 168 (= pākaṭa); V 460; Peta Vatthu Commentary 66, 89, 140, 168. — anuttāna unclear, not explained Jāt VI 247. — The compound form (°-) of uttāna in combination with kṛ and bhū is uttānī° (q.v.). 3. superficial, "flat", shallow AN I 70 (parisa); past participle 46.
-mukha "clear mouthed", speaking plainly, easily understood DN I 116 (see Sumaṅgalavilāsinī I 287); Dhp IV 8; -seyyaka "lying on one's back", i.e. an infant MN I 432; AN III 6; Thera 935; Miln 40; Vism 97 (°dāraka).
:: Uttānaka (adjective) [from uttāna] 1. (= uttāna1) lying on one's back Jāt VI 38 (°ṁ pātetvā); Dhp I 184. 2. (= uttāna2) clear, open DN II 55; MN I 340 = Dhp I 173.
:: Uttānī (°-) [the compound form of uttāna in compounds with kṛ and bhū cf. BHS uttānī-karoti Mahāvastu III 408; uttānī-kṛta Avadāna-śataka I 287; II 151] open, manifest etc., in °kamma (uttāni°) declaration, exposition, manifestation SN 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; SN II 25, 154; III 132, 139; IV 166; V 261; AN I 286; III 361f.
:: Uttāpeti [causative of uttapati] to heat, to cause pain, torment Jāt VI 161.
:: Uttāra [from ud + tṛ as in uttarati] crossing passing over, °setu a bridge for crossing (a river) SN IV 174 = MN I 134; cf. uttara2.
:: Uttāreti [causative of uttarati] to make come out, to move or pull out Jāt I 194; Paramatthajotikā II 349, — past participle uttārita (q.v.).
:: Uttārita [past participle of uttāreti] pulled out, brought or moved out Jāt I 194.
:: Uttāritatta (neuter) [abstract from uttārita] the fact of having or being brought or moved out Jāt I 195.
:: Uttāsa [Sanskrit uttrāsa, from ud + tras] terror, fear, fright DN III 148; SN V 386; Miln 170; Peta Vatthu Commentary 180.
:: Uttāsana (neuter) [from uttāseti2] impalement Jāt II 444; Paramatthajotikā II 61 (sūle).
:: Uttāsavant (adjective) [uttāsa + vant] showing fear or fright, fearful SN III 16f.
:: Uttāseti1 [caus of uttasati, ud + tras, of which taṁs in uttāseti2 is a variant] — to frighten, terrify Jāt I 230, 385; II 117.
:: Uttāseti2 [cf. Skt. uttaṁsayati in meaning to adorn with a wreath; ud + taṁs to shake, a variation of tars to shake, tremble] — to impale AN I 48; Jāt 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); Jāt 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 MN II 53. cf. next.
:: Uttiṇṇa [past participle of uttarati] drawn out, pulled out, neuter outlet, passage Jāt 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); Thera 1057 (°piṇḍa); Theri 349 (°piṇḍa = vivaṭadvāre ghare ghare patiṭṭhitvā labhanaka-piṇḍa Therīgāthā Commentary 242); Jāt IV 380 (°piṇḍa; commentary similarly as at Thig-a; not to the point); 386 (°piṇḍa = ucchiṭṭhaka piṇḍa commentary); Miln 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), as 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) Dhp 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. Jāt III 527; Sumaṅgalavilāsinī I 252. (b) yearly change, time of the year, season Vism 128. There are usually three seasons mentioned, viz. the hot, rainy and wintry season or gimha, vassa and hemanta AN IV 138; Paramatthajotikā II 317. Six seasons (in connection with nakkhatta) at Jāt V 330 and VI 524. Often utu is to be understood, as in hemantikena (scilicet utunā) in the wintry season SN V 51. (c) the menses Paramatthajotikā II 317; Jāt 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.; DB, 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 Vism 451, 614; Jāt VI 105 (kamma-paccayena utunā samuṭṭhitā Vetaraṇī); perhaps also at Miln 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 Snp 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 Miln 268 (kamma°, hetu°, utu°); Vism 451; -nibbatta coming to existence through physical causes Miln 268; -pamāṇa measure of the season, i.e. the exact season Vinaya I 95; -pariṇāma change (adversity) of the season (as cause of disease) SN IV 230; AN II 87; III 131; V 110; Miln 112, 304; Vism 31; -parissaya danger or risk of the seasons AN III 388; -pubba festival on the eve of each of the (6) seasons Jāt VI 524; -vāra time of the season, °vārena °vārena according to the turn of the season Jāt I 58; -vikāra change of season Vism 262; -veramanī abstinence during the time of menstruaīion Snp 291 (cf. Paramatthajotikā II 317); -saṁvacchara the year or cycle of the seasons, plural °ā the seasons DN III 85 = AN II 75; SN 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 Jāt V 330 (with commentary); -sappāya suitable to the season, seasonable Dhp 327; -samaya time of the menses Paramatthajotikā II 317.
:: Utuka (—°) (adjective) [utu + ka] seasonable, only in compound sabbotuka belonging to all seasons, perennial DN 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; SN IV 239; AN III 221, 229; Miln 127. an° AN 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 SN I 217; as imperative uttiṭṭhe Dhp 168 (explained by uttiṭṭhitvā paresaṁ gharadvāre ṭhatvā Dhp III 165, cf. Vinaya Texts I 152). — imperative 2nd plural uṭṭhahatha Snp 331; 2nd singular uṭṭhehi Peta Vatthu II 61; Jāt IV 433. — present participle uṭṭhahanto MN I 86; SN I 217; Jāt I 476. — preterit uṭṭhahi Jāt I 117; Peta Vatthu Commentary 75. — gerund uṭṭhahitvā Peta Vatthu Commentary 4, 43, 55, 152, and uṭṭhāya Snp 401. — infinitive uṭṭhātuṁ Jāt 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, Vism 126. See also under vuṭṭhahati, — past participle uṭṭhita; causative uṭṭhāpeti. — cf. pariyuṭṭhāti.
:: Uṭṭhahāna [present participle of uṭṭhahati] exerting oneself, rousing oneself; an° sluggish, lazy Dhp 280 (= ayāyāmanto Dhp III 409); cf. anuṭṭhahaṁ SN 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 Jāt V 448; feminine °ikā AN 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) DN II 134 (sīha-seyyaṁ kappesi uṭṭhāna-saññaṁ manasikaritvā); Dhp 280 (°kāla); Jāt I 392 (an°-seyyā a bed from which one cannot get up); Vism 73 (aruṇ-uṭṭhānavelā time of sunrise) Dhp I 17. 2. rise, origin, occasion or oppertunity for; as adjective (—°) producing Jāt I 47 (kapp°); VI 459; Miln 326 (dhaññ° khettaṁ atthi). 3. "rousing, exertion, energy, zeal, activity, manly vigour, industry, often synonymous with viriya MN I 86; AN I 94; II 135 (°phala); III 45 (°viriya), 311; IV 281 (°sampadā); Iti 66 (°adhigataṁ dhanaṁ earned by industry); Peta Vatthu IV 324; past participle 51 (°phala); Miln 344, 416; Therīgāthā Commentary 267 (°viriya); Peta Vatthu Commentary 129 (+ viriya). — an° want of energy, sluggishness AN IV 195; Dhp 241. Note: The form vuṭṭhāna appears for uṭṭh° after a vowel under the same conditions as vuṭṭhahati for uṭṭhahati (q.v.) gabbha-vuṭṭhānaṁ Jāt I 114. See also vuṭṭh°, and cf. pariy°.
:: Uṭṭhānaka (—°) (adjective) [from uṭṭhāna] 1. giving rise to yielding (revenue), producing Jāt I 377, 420 (satasahass°); III 229 (the same); V 44 (the same). cf. uṭṭhāyika. 2. energetic Jāt VI 246.
:: Uṭṭhānavant (adjective) [uṭṭhāna + vant] strenuous, active Dhp 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 Jāt I 318; VI 330; Vism 71, 73 (aruṇaṁ). 2. to raise Jāt VI 32 (paṭhaviṁ). 3. to fit up Jāt VI 445 (nāvaṁ). 4. to exalt, praise Sumaṅgalavilāsinī I 256. 5. to turn a person out Dhp 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 SN I 214; AN IV 285, 288, 322; Snp 187; Jāt VI 297. — an° one who is without energy SN I 217; Snp 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 Theri 413 (= uṭṭhāna-viriyasampannā Therīgāthā Commentary 267; varia lectio uṭṭhāhikā)
:: Uṭṭhāyika (adjective) [= uṭṭhānaka] yielding, producing Jāt II 403 (satasahass°).
:: Uṭṭhāyin (adjective) [adjective formation from uṭṭhāya, cf. uṭṭhāyaka] getting up DN 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°); Vism 73. 2. Arisen, produced Jāt I 36; Miln 155. 3. striving, exerting oneself, active Jāt II 61; Dhp 168; Miln 213. °an° SN 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 DN 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 DN II 274 (varia lectio BK. upa°).
:: Uyyassu (imperative 3rd. singular) is varia lectio and commentary reading at Jāt 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. BHS 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 Jāt 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 Dhp I 220; IV 3; -pāla overseer of parks, head gardener, park keeper Jāt II 105, 191; IV 264 -bhūmi garden ground, pleasure ground Jāt 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 Jāt II 3, 4 (imperative uyyāhi); IV 101. — causative uyyāpeti to cause to go away, to bring or take out SN IV 312.
:: Uyyodhika (neuter) [from ud + yudh] a plan of combat, sham fight Vinaya IV 107; DN I 6; AN V 65; Sumaṅgalavilāsinī I 85.
:: Uyyoga [from ud + yuj] departure, approach of death Dhp 236 (cf. Dhp III 335).
:: Uyyojana (neuter) [from uyyojeti] inciting, instigation AN IV 233.
:: Uyyojeti [causative of uyyuñjati] 1. to instigate Vinaya IV 235; Jāt III 265. 2. to dismiss, take leave of (accusative), send off, let go Vinaya I 179; AN III 75; Jāt I 119 (bhikkhu-saṅghaṁ), 293; III 188; V 217; VI 72; Vism 91; Dhp I 14, 15, 398; II 44; Vimāna Vatthu 179; Peta Vatthu Commentary 93, — past participle uyyojita (q.v.).
:: Uyyojita [past participle of uyyojeti] instigated Miln 228; Peta Vatthu Commentary 105.
:: Uyyuñjati [ud + yuj] to go away, depart, leave one's house Dhp 91 (cf. Dhp II 170), — past participle uyyutta. — causative uyyojeti (q.v.).
:: Uyyuta (adjective) [ud + yuta] striving, busy (in a good or bad cause) Snp 247, 248; Jāt V 95.
:: Uyyutta [past participle of uyyuñjati] striving, active, zealous, energetic Jāt 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 Jāt III 206. 2. pulling out, taking away, removing DN II 254 (cf. Dhp II 181); SN I 27 (varia lectio for ohacca); Snp 1119 (= uddharitvā uppāṭayitvā Cullaniddesa §171).
:: Ūhacca2 (indeclinable) [gerund of ūhanati2 = ūhadati] soiling by defecation, defecating Jāt II 71 (= vaccaṁ katvā commentary).
:: Ūhadati [for ūhanati2 (?) or formed secondarily from ūhacca or ohacca?] to defecate Jāt II 355; Dhp II 181 (so read with varia lectio for Text ūhadayati).
Prescinding: to withdraw the attention, cut off prior to; to withdraw one's attention from [whatever came before] in order to think about; to detach for purposes of thought; to separate or single out in thought, abstract.
￼ — p.p.
:: Ūhana (neuter) [from ūhanati?] reasoning, consideration, examination Miln 32 ("comprehension" translation; as characteristic of manasikāra); Vism 142 = as 114 ("prescinding" translation; as characteristic of vitakka).
:: Ūhanati1 [ud + han] to disturb, shake up, defile, soil MN I 243; Jāt 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 MN 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; MN I 116; preterit also ūhani MN I 243.
:: Ūharati [for uddharati] only in forms of gerund ūhacca1 and past participle ūhata1 (q.v.).
:: Ūhasana (neuter) [from ūhasati] laughing, mocking Miln 127.
:: Ūhasati [either Udāna or ava + has, cf. avahasati] to laugh at, deride, mock AN III 91; Jāt 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; Jāt V 403. 2. taken out, pulled out, destroyed Theri 23 = Cullaniddesa §974; Thera 514; Dhp 338 (= ucchinna Dhp IV 48). 3. soiled with excrement Vinaya II 222.
:: Ūhata2 [past participle of ūhanati1] disturbed MN I 116.
:: Ūhā (feminine) [etymology?] — as name of a river at Miln 70. cf. BHS ūhā in ūhāpoha Avadāna-śataka I 209, 235.
:: Ūkā (feminine) [Sanskrit yūkā, probably dialectical] a louse Jāt I 453; II 324; III 393; V 298; Miln 11; Vism 445; as 307, 319; Dhp III 342; Vimāna Vatthu 86. Ūkā is also used as linear measure (cf. Skt. yūkālikāṣaṁ) Sammohavinodanī 343 (where seven likkhā are said to equal 1 ūkā).
:: Ūmika [feminine ūmi] wave Miln 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; as wylm wave; Old High German wallan; also Skt. ulva, varutra, va laya, valli, vrṇoti. See details in Walde, Latin Wörterbuch under volvo] — a wave MN I 460 (°bhaya); SN IV 157; V 123 (°jāta); AN III 232f. (the same); Snp 920; Jāt II 216; III 262; IV 141; Miln 260 (°jāta). — Note: a parallel form of ūmī is ummī.
:: Ūna (adjective) [Vedic ūna; cf. Avesta ūna, Greek εὖνις, Latin vāpus, Gothic wans, as won = English want] — wanting, deficient, less MN II 73; Jāt V 330; Dhp I 77; Dhp 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) Jāt I 57; ekūna-pañcasate Paramatthajotikā I 91, ekūna-vīsati (nineteen) Vism 287; also with eka in instrumental as eken'ūnesu pañcasu attabhāvasatesu (four-hundred-ninety-nine) Jāt 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) Jāt I 255. — anūna not deficient, complete Peta Vatthu Commentary 285 (= paripuṇṇa).
-udara (ūnudara, ūnūdara, ūnodara) an empty stomach, adjective of empty stomach; °udara Jāt II 293; VI 295; °ūdara Jāt VI 258; Miln 406; Snp 707; °odara Dhp I 170; -bhāva depletion, deficiency Paramatthajotikā II 463 (varia lectio hānabhāva).
:: Ūnaka (adjective) [ūna + ka] deficient, wanting, lacking Vinaya III 81, 254; IV 263; Snp 721; Miln 310, 311, (°satta-vassika one who is not yet seven years old), 414; Dhp I 79.
:: Ūnatta (neuter) [abstract from ūna] depletion, deficiency Vinaya II 239; Jāt V 450.
:: Ūpāya at Dhp 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 Snp 610; Vinaya II 105 (in contrast with bāha); III 106; Jāt 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 MN I 58; III 92; Jāt I 428 (ūraṭṭhika); Paramatthajotikā I 49, 50 (ūraṭṭhi). °(k)khambha stiffening or rigidity of the thigh, paralysis of the leg (as symptom of fright) MN I 237; Jāt V 23.
:: Ūsa [Sanskrit ūṣa] salty ground; saline substance, always combined with khāra SN III 131 (°gandha); AN I 209.
:: Ūsara (adjective) [Sanskrit ūṣara, from ūṣa] saline SN IV 315; AN IV 237; as 243. — neuter °ṁ a spot with saline soil Peta Vatthu Commentary 139 (gloss for ujjhaṅgala).
:: Ūtagītaṁ at Jāt 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 (SN I 124); hence transferred to i, as in ti-v-aṅgika threefold (Dhammasaṅgani 161), and ti-v-aṅgula three inches wide (Vism 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, Miln 422): Iti 84 (tālapakkaṁ va bandhanā), 90 (chavālātaṁ va nassati); Dhp 28; Snp 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); Miln 72 (chāyā va anapāyinī); Jāt III 189 (kusamuddo va ghosavā); IV 139 (aggīva suriyo va); Dhp III 175.
:: Va3 (indeclinable) [for eva, after long vowels] even, just (so), only; for sure, certainly Dhp 136 (aggi-daḍḍho va tappati); Jāt 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 Snp 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. Dhp 195 (yadi va for yadi vā); or in correlation va ... va either ... or: Dhp 108 (yiṭṭhaṁ va hutaṁ va), 138 (ābādhaṁ va cittakkhepaṁ va pāpuṇe).
:: Vabbhācitaṁ is ἅπαξ λεγομέυου at MN 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 SN II 18 (alaṁ vacanāya one says rightly); IV 195 (yathā bhūtaṁ); AN II 168; Snp 417, 699, 932, 984, 997; Miln 235; Peta Vatthu II 27; Paramatthajotikā II 343, 386. — mama vacanena in my name Peta Vatthu Commentary 53. — dubbacana a bad word Theri 418 (= dur-utta-vacana Therīgāthā Commentary 268). — vacanaṁ karoti to do one's bidding Jāt 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, as 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 Vism 364; Paramatthajotikā II 24; -kara one who does one's bidding, obedient; a servant Vimāna Vatthu 165; 8421; Jāt II 129; IV 41 (vacanaṁ-kara); V 98; Peta Vatthu Commentary 134; -khama gentle in words SN II 282; AN IV 32; -paṭivacana speech and counter-speech (i.e. reply) (BD: back-talk), conversation Dhp II 35; Peta Vatthu Commentary 83, 92, 117; -patha way of saying, speech MN 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); AN II 117, 153; III 163; IV 277, cf. DN 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 DN I 175; Snp 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 Jāt I 159.
:: Vacati *Vacati [vac] see vatti.
:: Vacattha (neuter) a kind of root Vinaya I 201 = IV 35.
:: Vacca (neuter) [cf. BHS vaccaḥ Avadāna-śataka I 254] excrement, fæces Vinaya II 212; IV 229, 265; Vism 250 (a baby's); Sammohavinodanī 232 (the same), 243; Peta Vatthu Commentary 268. — vaccaṁ osajjati, or karoti to ease oneself Jāt I 3; Peta Vatthu Commentary 268.
-kuṭī (and kuṭi) a privy Vinaya II 221; Jāt I 161; II 10; Vism 235, 259, 261; Sammohavinodanī 242; Dhp II 55, 56; Peta Vatthu Commentary 266, 268; -kūpa a cesspool Vinaya II 221; Jāt V 231; Vism 344f.; Dhp I 180; -ghaṭa a pot for excrements, chamber utensil, commode Vinaya I 157 = II 216; MN 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; Jāt I 502; IV 30; -sodhaka a privy-cleaner, nightman Mahāvaṁsa 10, 91.
:: Vaccasin (adjective) [cf. Skt. varcasvin and Vedic varcin, having splendour, might or energy, from Vedic varcas] energetic, imposing DN I 114 (brahma°; DB 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, Skt. vatsara the same, Latin vetus old, vitulus calf; Gothic wiϸrus a year old lamb = Old High German widar = English wether] a calf Dhp 284; Jāt V 101; Vism 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 SN IV 181; -gopālaka a cow-herd Vism 28; -danta "calf-tooth," a kind of arrow or javelin MN I 429; Jāt 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; Vism 172; Dhp II 109.
:: Vacchaka [denominative from vaccha1] a (little) calf Jāt III 444; V 93, 433; Miln 282 (as go-vacchaka).
-pālaka a cow-herd Jāt III 444; -sālā cow-shed, cowpen Jāt V 93; Miln 282.
:: Vacchala (adjective) [cf. Skt. vatsala] affectionate, literally "loving her calf" Therīgāthā Commentary 148 (Apadāna verse 64).
:: Vacchara [cf. Classical Skt. vatsara] year Saddhammopāyana 239. See the usual saṁvacchara.
:: Vacchatara [from vaccha; the comparative suffix in meaning "sort of, -like." cf. Skt. vatsatara] aweaned calf, bullock DN I 127, 148; SN I 75; AN II 207; IV 41f.; Puggalapaññatti 56; Sumaṅgalavilāsinī I 294. — feminine vacchatarī DN I 127; SN 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 Snp 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 Snp 78; -para one who excels in words (not in actions), i.e. a man of words Jāt II 390; -parama the same DN III 185; -bheda "kind of words," what is like speech, i.e. talk or language Vinaya IV 2; Miln 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 Vism 448; Miln 370; Dhammasaṅgani 637; -vipphāra dilating in talk Miln 230, 370; -samācāra good conduct in speech MN II 114; III 45; DN 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 MN I 373, 417; III 207; DN III 191, 245; °duccarita misbehaviour in words (four of these, viz. musāvāda, pisuṇā vācā, pharusā vācā, samphappalāpa AN II 141 DN III 52, 96, 111, 214, 217; Mahāniddesa 386; Puggalapaññatti 60; Dhp I 23; III 417; °saṅkhāra antecedent or requisite for speech MN I 301; AN III 350; SN IV 293; Sammohavinodanī 167; Vism 531; °sañcetanā intention by word Sammohavinodanī 144; °sucarita good conduct in speech AN 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 Snp 54, 356, 988, 994, 1006, 1057, 1110, 1147; Jāt 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; SN I 12 (+ manasā); Snp 365, 663, 890 (= vacanena Mahāniddesa 299); Vism 241; Mahāvaṁsa 19, 42. — as adjective (—°) vaca in combination with du° as dubbaca having bad speech, using bad language, foul-mouthed MN I 95; SN II 204; AN II 147; III 178; V 152f.; Jāt I 159; Puggalapaññatti 20; Saddhammopāyana 95, 197. Past participle suvaca of nice speech MN I 126; AN 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 Snp 955 (cf. Mahāniddesa 446; Paramatthajotikā II 571 = sundaravada); suddhiṁ° of clean speech Snp 910.
:: Vadana (neuter) [from vad] speech, utterance Vimāna Vatthu 345 (+ kathana).
:: Vadaññu (adjective) [cf. Skt. vadāniya, which also in Pāḷi avadāniya] literally "(easily) spoken to," addressable, i.e. liberal, bountiful, kind SN I 43; AN II 59, 61f.; IV 271f., 285, 289, 322; Snp 487; Peta Vatthu IV 133, 342, 1011, 154; Vimāna Vatthu 281.
:: Vadaññutā (feminine) [abstract from vadaññu] bounty, kindness, liberality; negative a° stinginess AN V 146, 148f.; Vibhaṅga 371.
:: Vadati ￼ [vad, Vedic vadati; Dhatupāṭha 134 vada = vacana] to speak, say, tell AN IV 79; Snp 1037, 1077f.; Puggalapaññatti 42; Peta Vatthu Commentary 13, 16, 39; potential 1st singular vade (so read for vado?) MN 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 DN I 36; Vinaya II 1; Snp 825; Snp 140 (kiṁ vadetha); Jāt I 294; imperative vadehi Peta Vatthu Commentary 62; potential medium 1st plural vademase DN III 197; future vadessati Snp 351; preterit vadesi Dhp III 174. — a specific Pāḷi formation is acausative vādiyati in active and medium sense (all forms only in Gāthā style), e.g. indicative vādiyati Snp 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 Theri 308; 2nd singular vajjāsi Theri 307; Jāt III 272; VI 19; and vajja Theri 323; 3rd singular vajjā Snp 971 (cf. Mahāniddesa 498); Jāt VI 526 (= vadeyya commentary); 3rd plural vajjuṁ Snp 859 (= vadeyyuṁ katheyyuṁ etc. Cullaniddesa §555); Jāt V 221. — causative vādeti to make sound, to play (a musical instrument) Jāt 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 Jāt 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 = Jāt 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 Skt. vārdala and BHS vardalikā Mahāvastu III 301; Divyāvadāna 500] rainy weather Vinaya I 3; Jāt VI 52 (locative vaddalike); Dhp 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 Jāt I 219 three kinds of vaddha are distinguished: one by nature (jāti°), one by age (vayo°), one by virtue (guṇa°); Jāt V 140 (= paññāya vuddha commentary). Usually combined with apacāyati to respect the aged, e.g. Jāt I 219; and in compound vaddh-apacāyika respecting the elders or those in authority Jāt IV 94; and °apacāyin the same Snp 325 (= vaddhānaṁ apaciti-karaṇa Paramatthajotikā II 332); Dhp 109; Dhp II 239 (= buḍḍhatare guṇavuddhe apacāyamāna). cf. jeṭṭhapacāyin. 2. glad, joyful; in compound °bhūta gladdened, cheerful Jāt V 6.
:: Vaddha2 (masculine and neuter) [cf. Vedic vardhra in meaning "tape"] a (leather) strap, thong Jāt 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 Jāt 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 Jāt III 422 (kula°); Saddhammopāyana 247 (pīti°), 307 (the same).
:: Vaddhava (neuter) [from vaddha1 2] joy, pleasure Jāt V 6 (but commentary = paṇḍita-bhāva).
:: Vaddhavya (neuter) [from vaddha1 1] (old) age Jāt 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 Jāt VI 527 (siro vaddhayitvāna) for vajjheti (Text reading vajjhayitvāna).
:: Vaddhi in anta° at Jāt I 260 is to be read as vaṭṭi.
:: Vadha [from vadh] striking, killing; slaughter, destruction, execution DN III 176; AN II 113; Puggalapaññatti 58; Jāt II 347; Miln 419 (°kata); Dhp I 69 (pāṇa° + pāṇa-ghāta), 80, 296; Dhp II 39; Sammohavinodanī 382. — vadhaṁ dadāti to flog Jāt IV 382. — atta° self-destruction SN II 241; piti° parricide Sumaṅgalavilāsinī I 153; miga° hunting Jāt 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 AN II 209; V 206; Snp 242 (vadha-cheda-bandhana; v. is explained at Paramatthajotikā II 285 as "sattānaṁ daṇḍādīhi ākoṭanaṁ" i.e. beating) 623 (= poṭhana Paramatthajotikā II 467); Jāt I 435; IV 11; Sammohavinodanī 97.
:: Vadhaka [from vadh] slaying, killing; murderous; a murderer SN III 112 (in simile); IV 173 (the same); AN IV 92 (the same); Theri 347; DN III 72 (°citta); Paramatthajotikā I 27; Vimāna Vatthu 72 (°cetanā murderous intention); Vism 230, 231 (in simile); Saddhammopāyana 58. feminine vadhikā Jāt 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 Vism 314; gerund vadhitvā MN I 159; DN I 98; Jāt I 12; IV 67; Paramatthajotikā II 257 (hiṁsitvā + v.); future vadhissati Mahāvaṁsa 25, 62; preterit vadhi Jāt I 18 (cf. ud-abbadhi); conditional 1st singular vadhissaṁ Miln 221. — gerundive vajjha: see a°. — causative vadheti Jāt I 168; Miln 109. Past participle vadhita.
:: Vadhita [past participle of vadheti] smitten Thera 783 = MN II 73 (not with Kern, Toevoegselen sub voce = vyathita).
:: Vadhukā (feminine) [from vadhū] a daughter-in-law, a young wife AN II 78; Dhp 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 Jāt 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 Jāt 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 Jāt I 220.
:: Vaḍḍhakī [cf. Epic and Classical Skt. 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 Jāt I 32, 201, 247; II 170; VI 332f., 432; Apadāna 51; Dhp I 269; IV 207; Vism 94; Peta Vatthu Commentary 141; Mahābodhivaṁsa 154. — iṭṭha° a stonemason Mahāvaṁsa 35, 102; nagara° the city architect Miln 331, 345; brāhmaṇa° a brahmin carpenter Jāt IV 207; mahā° chief carpenter, master builder Vism 463. In metaphor taṇhā the artificer lust Dhp III 128.
-gāma a carpenter village Jāt 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 Dhp I 96, 416; II 79; Mahāvaṁsa 19, 40.
:: Vaḍḍhana (neuter and adjective) [from vaḍḍheti; see also vaddhana] 1. increasing augmenting, fostering; increase, enlargement, prolongation MN I 518 (hāyana° decrease and increase); Jāt III 422 (kula°, spelling -ddh-); Mahāvaṁsa 35, 73 (āyussa); as 406; Peta Vatthu Commentary 31; Miln 320 (bala° strength increasing); Dhatupāṭha 109; Saddhammopāyana 361. 2. indulgence in, attachment; serving, practisingSnp1084 (takka°); Jāt I 146 (kaṭasi°, q.v. and cf. vaḍḍheti 6); Vism 111 (°āvaḍḍhana), 152, 320. Here belong the phrases raja° and loka°. 3. Arrangement Jāt 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] Jāt 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°) Dhp 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 SN I 15 (read vaḍḍh° for vaṭṭ°); II 206 (vaṇṇena); IV 73, 250; AN V 249 (paññāya); Snp 329 (paññā ca sutañ ca); Jāt 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; Miln 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 Jāt 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 Snp 275 (rajaṁ); Sumaṅgalavilāsinī I 115; Mahāvaṁsa 29, 66 (maṅgalaṁ to raise the chant); Peta Vatthu Commentary 168 (+ brūheti). 2. to cultivate (vipassenaṁ insight) Jāt 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) Jāt III 445 (pātiyā on the dish); IV 67 (karoṭiyaṁ), 391. 5. to exalt Jāt I 338 (akulīne vaḍḍhessati). 6. to participate in, to practise, attend to, to serve (accusative) SN II 109 (taṇhaṁ); AN II 54 (kaṭasiṁ to serve the cemetery, i.e. to die again and again: see references. under kaṭasi); Vism 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 Jāt I 455. (3) to have attended to Vinaya II 134 (massuṁ). (4) to cause to be made up (of food) Jāt 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.) SN IV 250 (ariya°); Jāt II 426 (= phāti); Miln 109 (guṇa°); as 327; Dhp III 335 (avaḍḍhi = parihāni). 2. welfare, good fortune, happiness Jāt V 101; VI 330. 3. (as technical term) profit, interest (on money, especially loans) Theri 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 Miln 351 (ekanta°, equal to aparihāniya).
:: Vaḍḍhita [past participle of vaḍḍheti] 1. increased, augmented; raised, enlarged; big Thera 72 (su-su°); Sumaṅgalavilāsinī I 115; as 188, 364; Jāt V 340 (°kāya). 2. grown up Dhp I 126. 3. brought up, reared Jāt I 455. 4. served, indulged, supplied: see kaṭasi° (e.g. SN 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 Dhp 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) SN I 187; Snp 371. -bandha, in instrumental °ena group by group Mahāvaṁsa 32, 11; -bandhana banded together, forming groups Dhp IV 93, 94; -vaggain crowds, confused, heaped up Jāt VI 224; Peta Vatthu Commentary 54; -vādaka taking somebody's part Vinaya III 175; -sārin conforming to a (heretic) party Snp 371, 800, 912; Mahāniddesa 108, 329.
:: Vagga2 (adjective-neuter) [vi + agga, Skt. vyagra; opposed to samagga] dissociated, separated; incomplete; at difference, dissentious Vinaya I 111f., 129, 160; IV 53 (saṅgha); AN I 70 (parisā); II 240. — instrumental vaggena separately, secessionally, Vinaya I 161; IV 37, 126.
-ārāma fond of dissociation or causing separation MN I 286; Iti 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; as 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); Jāt 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 Jāt I 57, 82; bhikkhū MN 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) DN II 20 (°ssara); SN I 180, 190; Snp 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; Jāt 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 Snp 955 (= madhura-vada, pemaniya-vada, hadayaṅgama°, karavīkaruda-mañju-ssara Mahāniddesa 446).
:: Vagguli and °ī (masculine and feminine) [cf. Skt. valgulī, of valg to flutter] a bat Vinaya II 148; Miln 364, 404; Vism 663 (in simile); Dhp III 223.
-rukkha a tree on which bats live Vism 74; -vata "bat-practice," a certain practice of ascetics Jāt I 493; III 235; IV 299.
:: Vaha (—°) [from vah] 1. bringing, carrying, leading Peta Vatthu I 58 (vāri° river = mahānadī Peta Vatthu Commentary 29); SN 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 Jāt IV 260 (Gaṅgā°); V 388 (mahā°). — cf. vāha.
:: Vahana (adjective neuter) [from vah] 1. carrying Vimāna Vatthu 316; Dhp III 472 (dhura°). 2. A current Jāt IV 260.
:: Vahanaka (adjective) (—°) [vahana + ka] carrying, bearing Jāt II 97 (dhura°).
:: Vahati [vah, Indo-Germanic ṷeĝh to drive, lead, cf. Skt. 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 Jāt IV 260; Peta Vatthu Commentary 14 (= dhāreti); Miln 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 MN 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 AN I 282. — passive vuyhati (Sanskrit uhyate) to be carried (along) Vinaya I 106; Thera 88; present participle vuyhamāna SN IV 179; Thera 88; Jāt IV 260; Peta Vatthu Commentary 153; passive also vahīyati Peta Vatthu Commentary 56 (= nīyati); present participle vahīyamāna Miln 397, — past participle ūḷha (see soḍha), vuḷha and vūḷha (būḷha). — causative vāheti to cause to go, to carry, to drive away Vinaya II 237; Snp 282; Jāt VI 443. — present participle vāhiyamāna (in medium passive sense) Jāt VI 125, — past participle vahita (for vāh°) Miln 346. cf. ubbahati2.
:: Vaja [Vedic vraja: see vajati] a cattle-fold, cow pen AN III 393; Jāt II 300; III 270, 379; Vism 166, 279; Dhp I 126, 396. — giribbaja a (cattle or sheep) run on the mountain Jāt III 479; as name of place at Snp 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; as 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.) Snp 121, 381, 729 (jātimaraṇa-saṁsāraṁ), 1143; Jāt 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 = Skt. vaj, cf. Latin vegeo to thrive, vigeo > vigour; Avesta vazra; Old-Icelandic vakr = as wacor = German wacker; also English wake etc. See also vājeti] a thunderbolt; usually with reference to Sakka's (= Indra's) weapon DN I 95 = MN I 231 (ayasa); Thera 419; Jāt 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) DN I 95 = MN I 231.
:: Vajira2 (masculine and neuter) [cf. Skt. vajra = vajira1] a diamond AN I 124 (°ūpamacitta) = Puggalapaññatti 30; Dhp 161; Jāt IV 234; Miln 118, 267, 278; Mahāvaṁsa 30, 95; Paramatthajotikā I 110 (°saṅkhāta-kāya); Dhp I 387 (°panti row of diamonds), 392f.
:: Vajja1 (neuter) [gerund of vajjati, cf. Skt. varjya] that which should be avoided, a fault, sin DN II 38; SN I 221; Vinaya II 87 (thūla° a grave sin); AN I 47, 98; IV 140; Paṭisambhidāmagga I 122; Dhp 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" DN I 63; SN V 187 and passim. —°dassin finding fault Dhp 76 (explained in detail at Dhp II 107). — anavajja and sāvajja, the relation of which to vajja is doubtful, see avajja.
:: Vajja2 (adjective-neuter) [cf. Skt. vādya, gerund of vad] 1. "to be said," i.e. speaking DN I 53 (sacca° = sacca-vacana Sumaṅgalavilāsinī I 160). See also mosa-vajja. 2. "to be sounded," i.e. musical instrument Jāt I 500 (°bheri).
:: Vajja3 vajjā, vajjuṁ: potential of vad, see vadati.
:: Vajjana (neuter) [from vajjati] avoidance, shunning Vism 5 (opposite sevana); Dhp III 417.
:: Vajjanīya (adjective) [gerundive formation from vajjati1] to be avoided, to be shunned; improper Miln 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) Miln 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 SN III 194.
:: Vajjha (adjective) [gerund of vadhati] to be killed, slaughtered or executed; object of execution; meriting death Vinaya IV 226; Snp 580 (go vajjho viya); Jāt II 402 (cora); VI 483 (= vajjhappatta cora commentary); Vism 314; Paramatthajotikā I 27. — avajjha not to be slain, scathless Snp 288 (brāhmaṇa); Miln 221 = Jāt V 49; Miln 257 (°kavaca invulnerable armour);
-ghāta a slaughterer, executioner Theri 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 Jāt I 439; -sūkariyo (plural) sows which had no young, barren sows (read vañjha°!) Jāt II 406.
:: Vajjhaka (adjective) (—°) = vajjha as 239.
:: Vajjhā (feminine) [cf. Skt. vadhyā] execution; only in compound (as vajjha°) °ppatta condemned to death, about to be executed Vinaya IV 226; Jāt II 119, 264; VI 483.
:: Vajjheti [denominative from vajjha] to destroy, kill Jāt VI 527 (siro vajjhayitvāna). Kern, Toevoegselen sub voce vaddh° proposes reading vaddhayitvāna (of a root vardh to cut), cutting off is perhaps better. The expression is hapax legomenon.
:: Vajuḷa [cf. Skt. vañjula. Given as vañjula at Abhidhānappadīpikā 553] name of several plants, a tree (the ratan: Abhidh-r-m 2, 46) Jāt 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 Snp 201; Jāt 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. Jāt V 302). [BD]: voraciousness: i.e. to wolf down one's food.
:: Vakka1 (adjective) [Vedic vakra; the usual Pāḷi form is vaṅka] crooked Jāt I 216.
:: Vakka2 (neuter) [Vedic vṛkka] the kidney Snp 195; Khuddakapāṭha III ; Miln 26; as 140. In detail described as one of the thirty-two ākāras at Vism 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. BHS valkala (e.g. Jātakamala 210): see vāka] 1. the bark of a tree Jāt 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 Vism reading, where Paramatthajotikā I reads daṇḍa. The PTS editon of Vism (page 255) reads wrongly cakkalaka.
:: Vakkali [in compounds for in] wearing a garment of bark, an ascetic, literally "barker" Jāt 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 Jāt 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. Skt. vakula] a tree (Mimusops elengi) Jāt V 420.
:: Valañja (—°) [see valañjeti] 1. track, line, trace, in pada° track, footprint Jāt I 8; II 153 (varia lectio lañca and lañcha); IV 221 (valañcha Text), 383; Dhp II 38. 2. that which is spent or secreted, i.e. outflow, fæces, excrement, in sarīra° fæces Jāt I 70, 80, 421 (°ṁ muñcati to ease oneself); III 486; Dhp II 55. 2. design, use; only negative avalañja useless, superfluous Vinaya IV 266; Vimāna Vatthu 46 (°ṁ akaṁsu rendered useless); Dhp IV 116.
:: Valañjana (neuter) [from valañjeti] 1. resorting, acting as behaviour Vimāna Vatthu 248. 2. giving off, evacuation, easing the body Jāt I 161 (°vacca-kuṭi privy); Dhp 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) Jāt I 382, 385, 398.
:: Valañjeti [customarily explained as ava + lañj (cf. Geiger Pāḷi Grmmar §66.1), the root lañj being given as a Skt. 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 Miln 359; Vimāna Vatthu 58. 2. to use, use up, spend Jāt I 102; III 342; VI 369, 382, 521. — present participle passive (a-)valañjiyamāna (not any longer) in use Jāt I 111, — past participle valañjita.
:: Valañjita [past participle of valañjeti; cf. BHS valañjita used, Mahāvastu III 276] traced, tracked, practised, travelled Jāt III 542 (magga).
:: Valaya (masculine and neuter) [Epic Skt. valaya, from Indo-Germanic ṷel to turn; see Skt. 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 = as wealtan (English waltz); as 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; Jāt II 197 (dantakāre va layādīni karonte disvā); III 377; VI 64, 65; Sumaṅgalavilāsinī I 50; Dhp I 226 (danta° ivory bangle); Peta Vatthu Commentary 157 (saṅkha°); Mahāvaṁsa 11, 14 (°aṅguli-veṭhakā).
:: Valāhaka [valāha + ka; of dialectical origin; cf. Epic Skt. balāhaka] 1. a cloud, dark cloud, thundercloud SN I 212 = Theri 55; AN II 102; V 22; Thera 760; Puggalapaññatti 42, 43; Vimāna Vatthu 681; Jāt III 245; 270 (ghana°); Vism 285 (°paṭala); Miln 274; as 317; Vimāna Vatthu 12 (= abbhā). 2. Name of mythical horses SN III 145.
-kāyikā (devā) groups of cloud gods (viz. sīta°, uṇha°, abbha°, vāta°, vassa°) SN III 254.
:: Valāhassa [valāha + assa] cloud-horse Jāt II 129 (the Valāhassa-jātaka, pages 127f.); cf. BHS Bālāhāśva (-rājā) Divyāvadāna 120f. (see Divyāvadāna Index).
:: Valeti [cf. Skt. vāleti, causative of val to turn: see valaya] 1. to twist, turn, in gīvaṁ to wring (a fowl's neck) Jāt I 436; III 178 (gīvaṁ valitvā: read °etvā). 2. to twist or wind round, to put (a garment) on, to dress Jāt I 452 (sāṭake valetuṁ; varia lectio valañcetuṁ), — past participle valita.
:: Vali and Valī (feminine) [cf. Epic Skt. vali; fr val. Spelling occasionally with ḷ] a line, fold, wrinkle, a streak, row; Vinaya II 112 (read valiyo for valiṁ?); Theri 256; Jāt 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 Jāt I 499.
:: Valin (adjective) [from vali] having wrinkles MN 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 Jāt II 298.
:: Valita [past participle of val: see valeti] wrinkled AN I 138 (accusative khaṇḍadantaṁ palita-kesaṁ vilūnaṁ khalitaṁ siro-valitaṁ tilakāhata-gattaṁ: cf. valin with passage MN 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" Dhp II 190 (phalitakesa + v.); with abstract valittacatā the fact of having a wrinkled skin MN I 49 (pālicca +; cf. Papañcasūdanī I 215); AN II 196 (khaṇḍicca pālicca + v.).
:: Valiya at MN 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. Skt. vyalīkaṁ] read for valikaṁ at Theri 403, in meaning "wrong, fault"; Therīgāthā Commentary 266 explained as "vyālikaṁ dosaṁ." So Kern, Toevoegselen sub voce
:: Vallabha [cf. Epic and Classical Skt. vallabha and BHS vallabhaka a sea monster Divyāvadāna 231] a favourite Jāt IV 404; VI 38, 371; rāja° a king's favourite, an overseer Jāt I 342; Mahāvaṁsa 37, 10; Sammohavinodanī 501. — feminine vallabhā (a) beloved (woman), a favourite Jāt III 40; Vimāna Vatthu 92, 135, 181.
:: Vallabhatta (neuter) [abstract from vallabha] being a favourite Dāṭhāvaṁsa V 7.
:: Vallakī (feminine) cf. Epic Skt. vallakī, वल्लकी. BHS vallikī Divyāvadāna 108; Mahāvastu I 227] the Indian lute Abhidhānappadīpikā 138.
:: Vallarī (feminine) [cf. Classical Skt. vallarī, Abhidh-r-m II 30] a branching footstalk, a compound pedicle Abhidhānappadīpikā 550. The word is found in BHS in meaning of "musical instrument" at Divyāvadāna 315 and passim.
:: Vallibha [cf. late Skt. valibha wrinkled] the plant kumbhaṇḍa i.e. a kind of gourd Abhidhānappadīpikā 597 (no other reference?).
:: Vallikā (feminine) [cf. Skt. 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. Skt. vallī; for etymology see valaya] 1. A climbing plant, a creeper Vinaya III 144; Jāt 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 (?) MN I 190 (Neumann, "Binse"); Jāt III 52 (satta rohita-macche uddharitvā valliyā āvuṇitvā netvā etc.), 333 (in similar connection); Dhp 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 Jāt VI 548; -pakka the fruit of a creeper Vimāna Vatthu 3330; -phala = °pakka Jāt IV 445; -santāna spreadings or shoots of a creeper Paramatthajotikā I 48; -hāraka carrying a (garland of) creeper Vism 523 = Sammohavinodanī 131 (in comparison illustrating the paṭicca-samuppāda).
:: Vallura (neuter) [cf. Classical Skt. vallūra] dried flesh SN II 98; Jāt II 245.
:: Vaḷa at Vism 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 Skt. form is vaḍavā-mukha (Abhidh-r-m I 70; III 1).
:: Vaḷabhī (feminine) [cf. late (dialectical) Skt. vaḍabhī] a roof; only in compound °ratha a large covered van (cf. yogga1) MN I 175 (sabba-setena vaḷabhī-rathena Sāvatthiyā niyyāti divā divaṁ); II 208 (the same), but vaḷavābhi-rathena); Jāt VI 266 (vaḷabhiyo = bhaṇḍa-sakaṭiyo commentary). The expression reminds of vaḷavā-ratha.
:: Vaḷavā (feminine) [cf. Vedic vaḍavā] a mare, a common horse DN I 5; Puggalapaññatti 58; Mahāvaṁsa 10, 54; Jāt I 180; VI 343; Dhp I 399; IV 4 (assatarā vaḷavāya gadrabhena jātā).
-ratha a carriage drawn by a mare DN I 89, 105, 106. The expression reminds of vaḷabhī-ratha.
:: Vaḷīmant (adjective) [from vali] having wrinkles Theri 269 (plural valīmatā).
:: Vaḷīna at Jāt 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 DN I 12; AN V 219; cf. JPTS 1907, page 133, §452.
:: Vamanīya [gerund of vamati; cf. Skt. vāmanīya; ā often interchanges with a before 1 and m, like causative vameti and vāmeti] one who has to take an emetic Miln 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 Snp 198 = Jāt I 146; Jāt V 255 (future vamissati); Peta Vatthu IV 354 (= uḍḍayati chaḍḍayati Peta Vatthu Commentary 256). — causative vameti Miln 169, — past participle vanta.
:: Vambhanā (feminine) [abstract from vambheti] contempt, despite Vinaya IV 6; MN I 402 (attukkaṁsana: para-vambhana), Cullaniddesa §505; Vism 29; Sammohavinodanī 484; Pañca-g 100. — spelled vamhanā at Jāt 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 MN I 172; Snp 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 Skt. 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; MN I 200 (= Snp 132 avajānāti), 402f.; DN I 90; AN II 27f.; Thera 621; Sumaṅgalavilāsinī I 256 (= hīḷeti); Dhp IV 38; Vimāna Vatthu 348, — past participle vambhayita. — vamheti is found at Jāt I 191, 356; cf. vamhana. Note: The spelling bh interchanges with that of h (vamheti), as ambho shows variation amho. Trenckner (introd. to MN 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 MN I 95 (para°, opposed to att'ukkaṁsaka). [BD]: floccinaucinihilipilification.
:: Vamha [for vambha: see vambheti] bragging, boasting, despising Jāt I 319 (°vacana).
:: Vamma (neuter) [Vedic varman, from vṛ to cover, enclose] armour Jāt II 22.
:: Vammeti [denominative from vamma] to dress in armour, to armour Jāt I 180; II 94 (maṅgala-hatthiṁ), — past participle vammita.
:: Vammika (adjective) [from vamma] = vammin Vinaya I 342.
:: Vammita [past participle of vammeti, cf. Skt. varmita] armoured, clad in armour Jāt 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, Skt. vamrah, Greek μύρμηζ, Latin formica, Cymraeg (Welsh) mor; all of same origin and meaning] anthill: (a) °īka: MN I 142f.; Jāt III 85; IV 30 (°bila the ant's hole); V 163. (b) °ika: Jāt I 432; IV 30; Vism 183 (described), 304 (°muddani), 446; Dhp II 51; III 208; IV 154.
:: Vaṁsa [Vedic vaṁśa reed, bamboo (ṛV)] 1. A bamboo Snp 38 (vaṁso visālo va; vaṁso explained at Cullaniddesa §556 as "veḷugumba," at Paramatthajotikā II 76 as "veḷu"), ibid. (°kaḷīra); Jāt VI 57; Vism 255 (°kaḷīra); Paramatthajotikā I 50 (the same). 2. race, lineage, family AN II 27 (ariya° of noble family); SN V 168 (caṇḍāla°); Jāt I 89, 139; IV 390 (caṇḍāla°); V 251 (uju°); Mahāvaṁsa 4, 5 (pitu-ghātaka-vaṁso a parricidal race). 3. tradition, hereditary custom, usage, reputation Miln 148 (ācariya°), 190 (Tathāgatānaṁ); Paramatthajotikā I 12 (Buddha°); Dīpavaṁsa xvIII 3 (saddhamma°-kovidā therā). — vaṁsaṁ nāseti to break family tradition Jāt V 383; vaṁsaṁ ucchindati the same Jāt V 383; or upacchindati Jāt IV 63; opposite patiṭṭhāpeti to establish the reputation Jāt V 386. 4. dynasty Mahāvaṁsa 36, 61 (kassa v. ṭhassati). 5. A bamboo flute, fife Miln 31; Vimāna Vatthu 210. 6. a certain game, at DN 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 DB I 9 "acrobatic feats by Caṇḍālas." cf. Jāt IV 390 in same passage. Franke (Dīgha translation) has "bamboo-tricks"; his conjecture as "vaṁsa-dha manaṁ," playing the bamboo pipe (cf. Miln 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 Jāt IV 444; Vism 99 (+ paveṇi-pālaka); Dhp III 386; -coraka name of a certain kind of reed (cf. coraka: plant used for perfume) Jāt V 406 (commentary for veḷuka); -ja belonging to a race Mahāvaṁsa 1, 1 (suddha°); -ñña born of good family AN II 27; -dhara upholding tradition Miln 164; -dharaṇa the same Miln 226; -nalaka bamboo reed Paramatthajotikā I 52, 59 (with note Snp Index page 870: naḷaka); -nāḷa the same Miln 102; -rāga the colour of bamboo, a term for the veḷuriya gem Jāt IV 141; -vaṇṇa the veḷuriya gem Abhidhānappadīpikā 491.
:: Vaṁsika (—°) (adjective) [from vaṁsa] descended from, belonging to a family (of) SN 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; Dhp III 424 on Dhp 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); Dhp III 424 (mahantā rukkhā vanaṁ nāma, khuddakā tasmiṁ vane ṭhitattā vanathā nāma etc., with further distinguishing detail, concerning the allegorical meanings). — DN II 256 (bhikkhūṇaṁ samitiṁ vanaṁ); AN I 35, 37; Dhp 283 (also as vana2); Snp 272, 562 (sīho nadatī vane), 1015 (the same), 684 (Isivhaya v.); Snp pages 18 (Jetavana), 115 (Icchānaṅgala); Theri 147 (Añjanavana; a wood near Sāketa, with a vihāra); Jāt V 37 (here meaning beds of lotuses); Miln 219 (vanaṁ sodheti to clear a jungle); Dhammasaṅgani 1059 ("jungle" = taṇhā); Peta Vatthu II 65 (arañña°-gocara); Vism 424 (Nandana°, etc.); Dhp IV 53 (taṇhā° the jungle of lust). Characterized as amba° mango grove DN II 126 and passim; ambāṭaka° plum grove Vinaya II 17; udumbara of figs Dhp I 284; tapo° forest of ascetics Therīgāthā Commentary 136; Dhp IV 53; nāga° elephant forest MN I 175; brahā wild forest AN I 152; III 44; Vimāna Vatthu 633; Jāt V 215; mahā° great forest Theri 373 (rahitaṁ and bhiṁsanakaṁ). — vanataraṁ (with comparative suffix) thicker jungle, denser forest Miln 269 (vanato vanataraṁ pavisāma). — On similes see JPTS 1907, 133. cf. vi°.
-anta the border of the forest, the forest itself Snp 708, 709; Peta Vatthu II 310 (= vana commentary); -kammika one who works in the woods Jāt IV 210 (°purisa); V 427, 429; -gahana jungle thicket Vism 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 Jāt V 255; -timira forest darkness; in metaphor °matt-akkhin at Jāt 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 Skt. 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 SN 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. SN IV 302 (osadhī + tiṇa + v.; opposed to herbs, as in ṛgvedav); AN I 152; Jāt I 329; IV 233 (tiṇa-latā-vanaspatiyo); Dhp I 3; -pattha a forest jungle DN I 71; III 38, 49, 195; MN I 16, 104; Vinaya II 146; AN I 60; III 138 (arañña°); Puggalapaññatti 59, 68; Sumaṅgalavilāsinī I 210; -pantha a jungle road AN I 241; -bhaṅga gleanings of the wood, i.e. presents of wild fruit and flowers AN IV 197; -mūla a wild root DN I 166 (+ phala); AN I 241 (the same); Miln 278; -rati delight in the forest Dhp II 100; -vaṇṇanā praise of the jungle Dhp II 100; -vāsin forest-dweller Paramatthajotikā II 56 (Mahā-tissatthera); -saṇḍa jungle-thicket, dense jungle DN I 87, 117; SN III 109 (tibba v. avijjāya adhivacana); AN III 30; Jāt I 82, 170; Dhp 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. — SN I 180 (so'haṁ vane Nibbānatho visallo); Snp 1131 (Nibbāna); Dhp 334; Thera 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 Snp 1134.
:: Vanatha [vana + tha; same in BHS e.g. Mahāvastu I 204] underwood, brushwood, thicket. Does not occur in literally meaning, except in exegesis of Dhp 283 at Dhp 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. SN I 186; Thera 338; Dhp 344; Snp 16 (°ja); Dhammasaṅgani 1059 (as epithet of taṇhā); Jāt II 205 (vanathaṁ na kayirā); Nettipakaraṇa 81, 82. — Nibbānatha free from desire SN I 180; as 364.
:: Vanati , Vanute, Vanoti [van; Skt. 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 MN I 260; SN III 190. See also allīyati.
:: Vandaka (adjective) [from vand] disposed to veneration; feminine °ikā Theri 337.
:: Vandana (neuter) and Vandanā (feminine) [from vand, cf. Vedic vandana] salutation, respect, paying homage; veneration, adoration AN I 294 (ā); II 203 (+ pūjā); Jāt I 88; Puggalapaññatti 19, 24; Mahāvaṁsa 15, 18; Miln 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 Snp 366, 547, 573, 1028; Peta Vatthu II 16; Mahāvaṁsa 15, 14 (+ pūjeti); Miln 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 Snp 573; present participle vandamāna Snp 598; preterit vandi Snp 252; Jāt 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 Jāt I 88; III 11, — past participle vandita.
:: Vandāpana (neuter) [from vandāpeti; causative of vandati] causing to do homage Jāt I 67.
:: Vandita [past participle of vandati] saluted, revered, honoured, paid homage to; as neuter homage, respect, veneration Snp 702 (akkuṭṭha + v.); Theri 388 (the same); Jāt I 88.
:: Vanditar [agent noun from vandita] one who venerates or adores, a worshipper Jāt VI 207 (vanditassa = vanditā bhaveyya commentary).
:: Vaneja [vane (locative of vana1) + ja] born in the woods Jāt 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 MN I 175; III 132.
:: Vanin (adjective/noun) [either from Skt. vani (= Pāḷi vaṇi) in meaning "begging," or poetical abbreviation of vaṇibbin] poor, begging; one who asks (for alms) or begs, a mendicant Jāt VI 232 (= vanibbaka commentary).
:: Vanīyati [denominative from vani = Pāḷi vaṇi] to desire Jāt 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 Miln 214; Peta Vatthu Commentary 80. As neuter vomit at Vinaya I 303. 2. (figurative) given up, thrown up, left behind, renounced MN I 37 (+ catta, mutta and pahīna). cf. BHS vāntī-bhāva, synonymous with prahāna Avadāna-śataka II 188.
-āda refuse-feeder, crow Jāt II 439; -āsa one who has given up all wishes, an Arahant Dhp 97 (= sabbā āsā iminā vantā Dhp I 187); -āsika eating what has been vomited, a certain class of petas Miln 294; -kasāva one who has left behind all fault Dhp 10 (= chaḍḍita° Dhp I 82); -gamana at Vism 210 = Sumaṅgalavilāsinī I 34 read either as v'antaga mana or c'anta°; -mala stainless Dhp 261; -lokāmisa renouncing worldly profit Dhp 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); SN IV 177 (vaṇaṁ ālimpeti); AN V 347f., 350f.; 359; Cullaniddesa §540; Puggalapaññatti 212 (purāṇa-vaṇa-sadisa-citto); Dhp 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 Vism 342; Sammohavinodanī 361; -paṭikamma restoration or healing of a wound Dhp II 164; -paṭicchādana dressing of a wound Dhp I 375; -paṭṭa the same, bandage Paramatthajotikā II 100; -bandhana the same Vinaya I 205; -mukha the opening of a sore AN 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 Jāt V 27 (spelled vaṇṇeti; commentary explains as vāreti icchati); present medium 1st plural vaṇimhase (= Skt. vṛṇīmahe) Jāt II 137 (= icchāma commentary). As vanayati at Paramatthajotikā I 111 (vanayatī ti vanaṁ).
:: Vaṇi (feminine) [from van to desire] wish, request Udāna 53; Jāt 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 BHS 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 Snp 100 (ṇ); Jāt 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. DN I 137 (-ṇ-); Miln 204 (-ṇ-); Dhp 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 Jāt 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 MN II 198; Snp 404 (payojaye dhammikaṁ so vaṇijjaṁ); AN II 81f.; Peta Vatthu I 56 (no trade among the petas); Jāt 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 AN 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 = DN II 87 = Udāna 88 (with reference to Pāṭaliputta).
:: Vaṇita [past participle of *vaṇeti, denominative from vaṇa] wounded, bruised Peta Vatthu II 24; Jāt I 150; Saddhammopāyana 395.
:: Vaṇīyati see vanīyati.
:: Vaṇṇaka (neuter) [from vaṇṇa] paint, rouge DN II 142; Thera 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 Dhp II 100 (vana°).
:: Vaṇṇanīya (adjective) [gerundive formation from vaṇṇeti] to be described; a° indescribable Jāt V 282.
:: Vaṇṇatā (feminine) [abstract from vaṇṇa] having colour, complexion AN I 246 (dubbaṇṇatā bad c.); Vimāna Vatthu 9.
:: Vaṇṇavant (adjective) [from vaṇṇa] beautiful AN IV 240 (cātummahārājikā devā dīghāyukā vaṇṇavanto; varia lectio °vantā); Puggalapaññatti 34; Peta Vatthu III 212 (= rūpasampanna Peta Vatthu Commentary 184); Dhp I 383.
:: Vaṇṇeti [denominative from vaṇṇa] 1. to describe, explain, comment on Jāt I 2, 222; Paramatthajotikā I 168; Paramatthajotikā II 23, 160, 368. 2. to praise, applaud, extol Jāt I 59, 84; Peta Vatthu Commentary 131 (+ pasaṁsati), — past participle vaṇṇita.
:: Vaṇṇin (—°) (adjective) [from vaṇṇa] 1. having colour Thera 1190 (accharā nānattavaṇṇiyo "in divers hues"). 2. belonging to a caste, in cātu° (suddhi) (purity of) the fourfold castes MN II 132. 3. having beauty Snp 551 (uttama°). 4. having the appearance of AN II 106 = Puggalapaññatti 44 (āma°, pakka°); Jāt V 322 (vijju°).
:: Vaṇṇita [past participle of vaṇṇeti] 1. explained, commented on Paramatthajotikā II 368. 2. praised, extolled Puggalapaññatti 69; Jāt I 9; Miln 278 (+ thuta and pasattha); Peta Vatthu Commentary 116 (= pasaṁsita), 241; Vimāna Vatthu 156 (= pasaṁsita).
:: Vaṇṭa (neuter) [Epic Skt. vṛnta] a stalk SN III 155 = DN I 73 (°chinna with its stalk cut); Jāt I 70; Apadāna 62; Vism 356 (in comparison); Paramatthajotikā II 296; Sammohavinodanī 60; Dhp II 42; IV 112; Vimāna Vatthu 44. avaṇṭa (of thana, the breast of a woman) not on a stalk (i.e. well-formed, plump) Jāt 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 Jāt V 203.
:: Vaṇṭati [dialect Skt. 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; Dhp 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," as 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 MN I 31 (+ jimha); SN IV 118 (read v.-daṇḍā); Vinaya II 116 (suttā vaṅkā honti); Jāt 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 Jāt III 313 (of crows: kākānaṁ nāmaṁ commentary); VI 524; Peta Vatthu IV 134 (a°); Snp 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) Jāt II 189; VI 333 (sahassa°). 2. A hook Jāt V 269. 3. a fishhook DN II 266; Thera 749; Jāt VI 437. — On vaṅka in similes see JPTS 1907, 131.
-aṅgula a crooked finger AN III 6; -ātivaṅkin having curves upon curves (in its horns), with very crooked antlers Jāt I 160 (said of a deer); -gata running in bends or crooked (of a river) Jāt I 289; -ghasta (a fish) having swallowed the hook DN II 266; Jāt VI 113; -chidda a crooked hole Sumaṅgalavilāsinī I 112; -dāṭha having a bent fang (of a boar) Jāt II 405.
:: Vaṅkaka (neuter) [from vaṅka] a sort of toy: Rhys Davids "toy plough" (DB I 10); Kern "miniature fish-hook" (Toevoegselen sub voce). Rhys Davids derives it from Skt. vṛka (see Pāḷi vaka1). Buddhaghosa at Sumaṅgalavilāsinī I 86 takes it as "toy-plough." See DN I 6; Vinaya II 10 (varia lectio vaṅgaka and vaṅkata); III 180 (varia lectio caṅgaka); AN V 203 (Text vaṅka; varia lectio vaṅkaka); Miln 229. At Therīgāthā Commentary 15 vaṅkaka is used in general meaning of "something crooked" (to explain Theri 11 khujja), which is specified at Thera 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 MN I 340; AN IV 189; V 167.
:: Vañcana (neuter) [from vañc, cf. Epic Skt. vañcana] deception, delusion, cheating, fraud, illusion DN I 5; III 176; AN II 209; Snp 242; Peta Vatthu III 95; Puggalapaññatti 19; Jāt IV 435; as 363 (for māyā Dhammasaṅgani 1059); Sumaṅgalavilāsinī I 79; Dhp III 403; Peta Vatthu Commentary 193. — vañcana in literal meaning of vañcati 1 is found in avañcana not tottering Jāt I 214.
:: Vañcanika (adjective) [from vañcana] deceiving; a cheat DN III 183; Thera 940; Miln 290.
:: Vañcaniya (adjective) [gerundive formation from vañcana, cf. Mahāvastu II 145: vañcanīya] deceiving, deluding Theri 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 Jāt I 214 (infinitive °ituṁ = pādacāra-ga manena gantuṁ commentary). 2. Causative vañceti to cheat, deceive, delude, elude DN I 50; Snp 100, 129, 356; Jāt III 420 (preterit avañci = vañcesi commentary); VI 403 (°etu-kāma); Peta Vatthu III 42; Miln 396; Mahāvaṁsa 25, 69 (tomaraṁ avañcayi). Past participle vañcita.
:: Vañcita [past participle of vañceti] deceived, cheated Jāt I 287 (vañcitamhi = vañcitā amhi).
:: Vañjha (adjective) [cf. Epic and later Skt. bandhya] barren, sterile DN I 14, 56; MN I 271; SN II 29 (a°); IV 169; V 202 (a°); Peta Vatthu III 45 (a° = anipphala commentary); Jāt II 406 (°sūkariyo: so read for vajjha°); Miln 95; Vism 508 (°bhāva); Dhp 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; Dhp III 220 (°kassaka); Peta Vatthu Commentary 8.
:: Vapati1 ￼ [vap, Vedic vapate. Definition at Dhatupāṭha 192; bījanikkhepe] to sow Snp page thirteen (kāsati + v.); Jāt I 150 (nivāpaṁ va pitvā); Peta Vatthu Commentary 139. — passive vappate SN I 227 (yādisaṁ v. bījaṁ tādisaṁ harate phalaṁ), and vuppati [Vedic upyate] Thera 530, — past participle vutta. — causative I vāpeti: see past participle vāpita1. — causative II vapāpeti to cause to be sown Vinaya III 131 (khettaṁ); Jāt 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 = Skt. 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) = Skt. vapra, which is not found in our texts.
-kamma the act or occupation of sowing Jāt I 340 (+ kasi-kamma); -kāla sowing time Snp page 13; SN I 172 (= vapanakāla, bīja-nikkhepa-kāla Paramatthajotikā II 137); -maṅgala ploughing festival Jāt I 57; Dhp II 113; Paramatthajotikā II 141.
:: Vappa2 [cf. Epic. and Classical Skt. 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 Snp 391, 1128 (= agga-pañña Cullaniddesa §557); °bhatta excellent food (opposite lāmaka°) Jāt I 123; °lañcaka excellent gift (?) ( Trenckner, Miln page 424): see under lañcaka. Dhamma° the best norm Snp 233; nagara° the noble city Vimāna Vatthu 166 (= uttama°, Rājagahaṁ sandhāya vuttaṁ Vimāna Vatthu 82); ratana° the best of gems Snp 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 Snp 408; narī-vara-gaṇa a crowd of most lovely women Snp 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 Jāt 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 AN IV 128 (katamaṁ nu kho varaṁ: yaṁ ... yaṁ); Dhp 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 SN IV 250; AN III 80; -āroha (1) state elephant Vimāna Vatthu 51 (= varo aggo seṭṭho āroho ti varāroho Vimāna Vatthu 35); (2) (feminine) a noble lady Jāt VI 562 (Maddī varārohā rājaputtī).
:: Vara2 (masculine and neuter) [from vṛ to wish] wish, boon, favour Miln 110, 139. Usually in phrases ilke varaṁ dadāti to grant a wish or a boon Jāt IV 10; Vimāna Vatthu 260; Peta Vatthu Commentary 20. varaṁ gaṇhāti to take a wish or a vow Jāt V 382; varaṁ vuṇāti (varati) the same Jāt III 493 (varaṁ varassu, imperative); Peta Vatthu II 940, 42; Miln 227. °varaṁ yācati to as a favour Jāt III 315 (varāni yācāmi).
:: Varaka1 [cf. Skt. varaka] the bean Phaseolus trilobus Jāt II 75 (where equal to kalāya); Miln 267; Dhp I 311.
:: Varaka2 (adjective) [from vṛ] wishing or asking (in marriage) Theri 406.
:: Varaṇa [cf. Skt. varaṇa rampart, causeway, wall] the tree Crataeva roxburghii Jāt I 222, 317 (°rukkha), 319 = Dhp III 409 (°kaṭṭha-bhañja); Jāt 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 SN I 63; AN II 33; Snp 622; Dhp 398 (figurative for taṇhā); Jāt II 153; V 45. As "harness" at Jāt I 175; as straps on a ship's mast (to hold the sails) Miln 378. — cf. vārattika.
-khaṇḍa strip of leather, a strap MN I 244 = II 193 = III 259 = SN IV 56 = AN III 380.
:: Varāha [Vedic varāha and varāhu, frequent in ṛgvedav] a boar, wild hog Dhp 325 = Thera 17; Jāt V 406 = VI 277; Miln 364; Saddhammopāyana 378.
:: Varāka (adjective) [cf. Epic Skt. varāka] wretched, miserable SN I 231; Jāt IV 285; Vism 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 SN I 43, 240 (kodho vo vasam āyātu: shall be in your power; vasa = āṇāpa vattana Kindred Sayings I 320); MN 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); Snp 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. Jāt I 94; Peta Vatthu Commentary 36 (putta°); Mahāvaṁsa 33, 92 (paṭisanthāra°). — Frequently in phrase vase (locative) vattati to be in somebody's power Jāt V 316 (te vase vattati), cf. MN 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 Jāt IV 415 (attano vase vattetvā); V 316 (rājāno attano v. v.); Dhp II 14 (rājānaṁ attano v. v.), cf. MN 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 Snp 332, 1095; Jāt III 224 (= vasavattin commentary); Theri 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 Snp 274; -gata being in someone's power Jāt 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 Miln 356; -vattin 1. (active, i.e. vatteti) having highest power, domineering, autocrat, (all-)mighty; figurative having self mastery, controlling one's senses DN I 247; II 261; AN II 24; Iti 122; Theri 37; Peta Vatthu II 333; Miln 253; Sumaṅgalavilāsinī I 111, 114, 121; Paramatthajotikā II 133 (°bhavana). 2. (passive; i.e. vattati) being in one's power, dependent, subject Jāt 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 Skt. influence] a bull Miln 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; Snp 116-136; Jāt IV 388; Paramatthajotikā II 183, — feminine vasalī outcaste, wretched woman SN I 160; Jāt IV 121, 375; Dhp I 189; III 119; IV 162; Vimāna Vatthu 260.
-ādhama = -dhamma Snp 135; -dhamma vile conduct Jāt II 180; -vāda foul talk Udāna 28; Paramatthajotikā II 347; -sutta the suttanta on outcasts Snp 116f. (pages 21f.), commented on at Paramatthajotikā II 174f., 289.
:: Vasalaka [vasala + ka in more disparaging sense] = vasala Snp page 21.
:: Vasana1 (neuter) [from vasati1] clothing, clothes Snp 971; Theri 374; DN 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 Jāt IV 380; suci° in bright garments Snp 679; Peta Vatthu I 108.
:: Vasana2 (neuter) [from vasati2] dwelling (-place), abode; usually in compounds like °gāma the village where (he) lived Jāt II 153; °ṭṭhāna residence, dwelling place Peta Vatthu Commentary 12, 42, 92; Dhp I 323 and passim.
:: Vasanaka (adjective) (—°) [from vasana2] living (in) Jāt 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 Jāt 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, Skt. 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 Snp 469f., 1088 (= saṁvasati āvasati parivasati Cullaniddesa §558); Peta Vatthu Commentary 3, 12, 78 (imperative vasatha). uposathaṁ vasaṁ (present participle) keeping the uposatha Jāt VI 232; brahmacariyaṁ v. to live a chaste life MN 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 Jāt I 21, 236, 291; Peta Vatthu Commentary 117; potential vaseyya MN I 515; Peta Vatthu II 97 (ghare), and vase Miln 372. — preterit vasi Snp 977; Jāt IV 317 (piya-saṁvāsaṁ); Peta Vatthu Commentary 111; Mahāvaṁsa 1, 13 (vasī vasi); 5, 229. — gerund vasitvā Jāt I 278; IV 317; Peta Vatthu Commentary 13; gerundive vasitabba Snp 678; Peta Vatthu Commentary 42; and vatthabba Mahāvaṁsa 3, 12; infinitive vatthuṁ Theri 414, and vasituṁ Peta Vatthu Commentary 12, 112. Future vasissati [= Skt. vasiṣyati] Mahāvaṁsa 14, 26; Peta Vatthu Commentary 12; and (older) vacchati [= Skt. vatsyati] Vinaya I 60; Theri 294; Jāt IV 217; 1st singular vacchāmi Jāt V 467 (na te v. santike); VI 523, 524, and vacchaṁ Theri 414. — passive vussati [Sanskrit uṣyate] MN 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 SN IV 248) Vinaya III 140; SN IV 248; Miln 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 Jāt 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 Jāt VI 292 (rāja° = rāja-paricariyā commentary); Miln 372 (rājavasatiṁ vase); Dāṭhāvaṁsa IV 27 (saka°).
:: Vasā1 (feminine) [Vedic vaśā; cf. vāśitā; Latin vacca cow] a cow (neither in calf nor giving suck) Snp 26, 27; Paramatthajotikā II 49 (= adamita-vuddha-vacchakā).
:: Vasā2 (feminine) [cf. Vedic vasā] fat, tallow, grease Snp 196; Khuddakapāṭha III ; Peta Vatthu II 23; Jāt III 356; V 489; Peta Vatthu Commentary 80; Sammohavinodanī 67. In detail at Vism 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 AN II 6; III 340; Miln 82; cf. BHS vaśiprāpta Divyāvadāna 210, 546; — and °ppatti mastership, mastery Vism 190 (appanā + v.).
:: Vasika (adjective) (—°) [from vasa, cf. Skt. vaśika] being in the power of, subject to, as in kodha° a victim of anger Jāt III 135; taṇhā under the influence of craving Jāt IV 3; mātugāma° fond of women Jāt III 277.
:: Vasima = vasin Iti 32 (accusative vasimaṁ; varia lectio vasīmaṁ).
:: Vasin (adjective) [from vasa] having power (over), mastering, especially one's senses; a master (over) Vinaya III 93; DN I 18 (= ciṇṇavasitattā vasī Sumaṅgalavilāsinī I 112); III 29; Snp 372; Vism 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 AN 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) Theri 295 (= vasa vattino katvā, plural); Snp 154; cf. BHS vaśīkṛta Jātakamala 213. See also vasagata. — °katvā having overcome or subjected Snp 561 (= attano vase vattetvā Paramatthajotikā II 455). Metri causā as vasiṁ karitvā at Snp 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); Miln 170. cf. BHS bala-vaśī-bhāva Mahāvastu III 379. See also ciṇṇa. — °bhūta having become a master (over), mastering SN I 132; Miln 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 Jāt IV 284; VI 486 (khaṇika sudden rain); Miln 307; Mahāvaṁsa 21, 31; Dhp III 163 (pokkhara° portentous); Paramatthajotikā II 224 (mahā° deluge of rain); Peta Vatthu Commentary 55 (vāta° wind and rain). — figurative shower, downpour, fall MN I 130 = Vinaya II 25 (kahāpaṇa°); Dhp 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 (AN IV 138), also termed vassā-ratta "time of rains" (Jāt IV 74; V 38). cf. BHS 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 SN V 152, vassaṁ upagacchati SN V 152; Peta Vatthu Commentary 42. One who has kept the rains or finished the residence of the rains is avuttha-vassa Jāt I 82; Mahāvaṁsa 17, 1; or vassaṁ vuttha Vinaya III 11; SN I 199; V 405; Peta Vatthu Commentary 43. cf. BHS 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 SN IV 63. 2. (neuter) a year AN IV 252 (mānusakāni paññāsa vassāni); Snp 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) Jāt I 123; Dhp III 105 = Vimāna Vatthu 75; -āvāsa vassa-residence AN III 67; -āvāsika belonging to the spending of the rainy season, said of food (bhatta) given for that purpose Jāt VI 71; Dhp 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 AN 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 Vism 92; Dhp 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 Vism 260 = Sammohavinodanī 243; -kamma causing virility DN 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 Jāt IV 55; -dasa (and °dasaka) a decade of years: see enumerated at Jāt IV 397; -pūgāni innumerable years Jāt VI 532, cf. Snp 1073; -vara a eunuch Jāt VI 502; -valāhaka a rain cloud AN III 243 (°devā); -vassana shedding of rain, raining Dhp II 83; -vāsa vassa residence SN V 326; Peta Vatthu Commentary 20; -vuṭṭhi rainfall Paramatthajotikā II 34, cf. 224; -sata a century Snp 589, 804; AN IV 138; Peta Vatthu II 115; Peta Vatthu Commentary 3, 60, 69; -satika centenarian Miln 301.
:: Vassana1 (neuter) [from vassati1] raining, shedding (water) Dhp II 83 (vassa°).
:: Vassana2 (neuter) [from vassati2] bleating; negative a° Jāt 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: Skt. arṣati, ṛṣabha bull, Latin ros dew = Skt. rasa essence etc. Dhātum 471 gives "secana" as definition] to rain (intransitive), figurative to shower, pour (down) Vinaya I 32 (mahāmegho vassi); SN III 141 (deve vassante); V 396 (the same); Snp 30 (devassa vassato, genitive singular present participle); Peta Vatthu Commentary 6, 139, 287; Mahāvaṁsa 21, 33; Dhp 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 Jāt 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. SN II 230; Jāt 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, Miln page 428] (belonging, to) the rainy season Vinaya IV 286; AN IV 138; Jāt II 445; V 177.
:: Vassāpanaka (adjective) [from vassāpeti; causative of vassati1] shedding, pouring out Jāt I 253 (dhana°).
:: Vassika (adjective) [from vassa] 1. (cf. vassa1) for the rainy season DN II 21 (palace); cf. Avadāna-śataka I 269 vaṛsaka (the same). 2. (—°) of years, in gaṇa° for many years Snp 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. BHS varṣika Lalitavistara 366, 431; Divyāvadāna 628; Avadāna-śataka I 163. (a) feminine (the plant) Dhp 377 (= sumanā Dhp IV 112); Miln 251. (b) neuter (the flower, said to be the most fragrant of all flowers) AN V 22; SN V 44; Dhp IV 112 (°puppha).
:: Vassikī (feminine) the great-flowered jasmine, Jasminum Sambac (cf. vassikā) Dhp 55 = Jāt III 291 = Miln 333; Miln 181, 338; Dhp I 422.
:: Vassin (adjective/noun) [from vassati1] raining; in padesa° shedding local showers Iti 64.
:: Vassita1 [past participle of *vasseti, causative of vassati1] sprinkled with, wet with, endowed with, i.e. full of Jāt IV 494 (balena vassita).
:: Vassita2 (neuter) [past participle of vassati2] a cry Jāt I 432; IV 217, 225.
:: Vassitar [agent noun from vassita1] a shedder of rain AN 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) Miln 191 (as °devā followers of K.); Jāt V 326 (here in Text as ādicco vāsudevo pabhaṅkaro, explained in commentary as vasudevo vasujotano, i.e. an epithet of the sun); Vism 233 (Vāsudevo baladevo); —°dharā (feminine) (as vasun-dharā) the bearer of wealth, i.e. the earth SN I 100; AN III 34; Jāt V 425; Vism 205, 366; Sumaṅgalavilāsinī I 61; -°dhā the same Jāt I 25; Apadāna 53; Vism 125.
:: Vasumant (adjective) [from vasu] having wealth, rich Jāt 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"); Theri 316 (abbhutaṁ vata vācaṁ bhāsasi); Snp 178, 191, 358; Vimāna Vatthu 4713; Peta Vatthu I 85; Jāt 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 Snp 31; Dhp II 95; vata bho Jāt 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 SN I 143, 201; IV 180; AN IV 461 (sīla, vata, tapas, brahmacariya); V 18; Snp 792, 898; Vimāna Vatthu 8424; Jāt 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 Jāt IV 318; go° like a cow MN I 387; Jāt IV 318; vagguli° bat practice Jāt 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 Miln 90) Jāt 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); Miln 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 Jāt I 157.
:: Vatavant (adjective) [vata2 + vant] observant of religious duties, devout Snp 624 (= dhuta-vatena samannāgata Paramatthajotikā II 467); Dhp 400 (with same explaination at Dhp IV 165 as at Paramatthajotikā II 467).
:: Vati1 (feminine) [later Skt. vṛti, from vṛ] a fence Jāt I 153; III 272; V 472; Vism 186 (vatī, varia lectio vati); Paramatthajotikā II 98 (varia lectio for gutti), 148 (varia lectio for °vatikā).
:: Vati2 (feminine) [from vṛ, cf. Skt. vṛti] a choice, boon Dhp I 190 (pubbe Sāmā nāma vatiyā pana kāritattā Sāmāvatī nāma jātā).
:: Vatika (adjective) (—°) [vata2 + ika] having the habit (of), acting like MN 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; Snp 294, 393 (gahaṭṭha°); Vism 188 (cetiyaṅgaṇa° etc.); Dhp I 92 (ācariya°); Sammohavinodanī 354 (gata-paccāgata°); Vimāna Vatthu 47 (gāma°). 2. (for vata2) observance, vow, virtue DN 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 Jāt I 67; II 103; III 339; IV 298; Miln 416 (sucarita°); Dhp I 13f.; II 277; IV 28; -bbata the usual custom Dhp 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. Skt. vaktra and Pāḷi vattar] the mouth (literal "speaker") Pañca-g 55 (sūci-vatto mahodaro peto).
:: Vatta3 [vyatta, Skt. vyātta, of vi + ā + dā] opened wide Vinaya III 37; Jāt V 268 (vatte mukhe).
:: Vatta4 at Jāt 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 Miln 291.
:: Vattana (neuter) [from vattati] moving on, upkeep, existence, continuance Snp 698 (cakka° continuance of royal power); Mahāvaṁsa 3, 38.
:: Vattanī (feminine) [cf. Skt. vartanī, from vṛt] a track, a road Jāt I 196, 395, 429; III 200. — kaṇha° leaving a black trail, epithet of fire Jāt III 140.
:: Vattar [agent noun of vatti, vac] one who speaks, a sayer, speaker MN I 470; SN I 63; II 182; VI 94, 198; DN I 139; AN IV 32; V 79f., 226f.; Thera 334 (read ariya-vattā for °vatā); Jāt I 134; Paramatthajotikā II 272; Peta Vatthu Commentary 15.
:: Vattati [Vedic vartate; vṛt. A differentiated Pāḷi form is vaṭṭati. — cf. Avesta varət to turn, Skt. 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 Snp 13 (parivesanā vattati distribution of food was in progress); Snp 654 (kammanā vattati loko keeps up, goes on); Peta Vatthu II 944 (vatteyya); Miln 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. Jāt 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 Snp 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) Snp 554, 684 (vattessati), 693 (dhamma-cakkaṁ); Jāt 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; MN I 36f.; AN I 132, 209, 286; II 85, 241; III 27 (odātaṁ), 50 (kāsikaṁ), 386 (kāsāyaṁ); IV 60, 186, 210; V 61f. (ubhatobhāga-vimaṭṭhaṁ = MN II 13, reading vimaddha; with the expression cf. ubhato-bhāga-vimutta); Snp 295, 304; Paramatthajotikā I 237 (°ṁ pariyodāyati, simile); Peta Vatthu Commentary 43, 50, 70; Saddhammopāyana 217. — alla° fresh, clean clothes Dhp IV 220; ahata° new clothes Jāt I 50; Dāṭhāvaṁsa II 39; dibba° heavenly, i.e. exquisite dresses Peta Vatthu Commentary 23, 46, 53. — plural vatthāni garments, clothes Snp 64, 287, 924; Puggalapaññatti 57 (kāsāyāni); Dhp I 219 (their uses, from a new dress down to a bit of rag). 2. hangings, tapestry Jāt IV 304. — On vattha in similes see JPTS 1907, 132.
-guyha "that which is concealed by a cloth," i.e. the sexual organ pudendum DN I 106; Snp 1022; Sumaṅgalavilāsinī I 275 (= aṅgajātaṁ; Bhaga vato ti vāraṇass'eva kosohitaṁ vatthaguyhaṁ suvaṇṇavaṇṇaṁ paduma-gabbha-samānaṁ); -yuga a pair of garments Jāt IV 172; Dāṭhāvaṁsa I 34; -lakkhaṇa fortune telling from clothes Paramatthajotikā II 362; -sannidhi storing up of clothes DN I 6; Mahāniddesa 372; Sumaṅgalavilāsinī I 82; -sutta the suttanta on clothes (i.e. with the parable of the clothes: vatth'-upama-sutta) MN I 36f., quoted at Vism 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; Jāt I 146; Snp 195; Vism 144 = as 117; Vism 264, 345 (mutta°), 362; Sumaṅgalavilāsinī I 161; Sammohavinodanī 248. 2. the sexual organ, pudendum: see °kosa. 3. Aclyster (°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 Skt. vastu, from vas1] literally "ground," hence 1. (literal) object, real thing, property, thing, substance (cf. vatthu2!) AN 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); DN III 252 (seven niddesa°), 255 (eight kusīta°), 258 (eight dāna°); AN 8.33 (eight dāna°); SN II 41, 56f.; Vibhaṅga 71 (cakkhu° etc.), 306f., 353; Nettipakaraṇa 114 (ten); Paramatthajotikā II 172; Dhp 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 AN II 158 (+ khetta [in figurative sense!], āyatana and adhikaraṇa); IV 334; DN I 13f. (aṭṭhādasahi vatthūhi etc.); Jāt 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 Jāt I 146 (kāyo paridevānaṁ v.); Sammohavinodanī 404 (+ ārammaṇa). See most of the compounds. 5. subject matter, subject, story, account Paramatthajotikā II 4; Dhp 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 Jāt 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 Snp 699 and 976); -dasaka tenfold substance or material basis Sammohavinodanī 22; -bhūta being an object, i.e. subject to Jāt V 210; -rūpa substance or substratum of matter, material form Vism 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"); Vism 128; Sammohavinodanī 276.
:: Vatthu2 [Vedic vāstu; from vas] site, ground, field, plot Vinaya III 50 (ārāma° and vihāra°), 90 (the same); Snp 209, 473 (sakhetta°, cf. vatthu1 4), 769 (khetta + v.), 858 (the same); Thera 957 (khetta + vatthu, cf. Psalms of the Brethren page 3371 and Vinaya Texts III 389f.); Miln 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) DN II 87.
-kamma "act concerning sites," i.e. preparing the ground for building DN 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) DN 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 DN I 9 (see explaination at Sumaṅgalavilāsinī I 93); SN III 239; Mahāniddesa 372; Vism 269 (in comparison); Paramatthajotikā I 237. See also DB 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 SN 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 Jāt I 346; 3rd vakkhati SN I 142; Jāt I 356; II 40; VI 352; Sammohavinodanī 51; 1st plural vakkhāma SN IV 72; MN III 207; Vism 170, 446; 3rd vakkhanti Vinaya II 1; past participle vakkhamāna Peta Vatthu Commentary 18. — preterit 1st singular avacaṁ Jāt III 280; Dhp III 194, and avocaṁ Theri 124; Vimāna Vatthu 797; SN I 10; Dhp III 285; 2nd avaca Theri 415, avoca Dhp 133, and avacāsi Vimāna Vatthu 357; 539; 3rd avaca Jāt I 294; Peta Vatthu II 319; Peta Vatthu Commentary 65 (mā a.); avoca Theri 494; SN I 150; Snp page 78; Jāt II 160; Peta Vatthu Commentary 6, 31, 49, and avacāsi Jāt VI 525; 1st plural avacumha and avocumha MN II 91; III 15; 2nd avacuttha Vinaya I 75 (mā a.); II 297; Jāt II 48; Dhp I 73; IV 228, and avocuttha Jāt I 176; Miln 9; 3rd plural avacuṁ Jāt V 260, and avocuṁ MN II 147. — infinitive vattuṁ Snp 431; Jāt VI 351; Vism 522 = Sammohavinodanī 130 (vattukāma); Paramatthajotikā II 414; Sumaṅgalavilāsinī I 109; Dhp I 329; II 5. — gerund vatvā Paramatthajotikā II 398; Peta Vatthu Commentary 68, 73, and vatvāna Snp page 78. gerundive vattabba Miln 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 DN I 168, 245; Dhp 63; Mahāvaṁsa 9, 9; 34, 81 (vuccate, varia lectio uccate); Jāt 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 Snp 1018, 1020; Jāt I 452 (read); Peta Vatthu Commentary 97, — past participle vācita (q.v.). desiderative vavakkhati (see Geiger, Pāḷi Grammar §184 = Skt. vivakṣati) to wish to call DN 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 Miln 226.
:: Vaṭa1 [cf. Epic Skt. vaṭa. a root vaṭ, not connected with this vaṭa is given at Dhātum 106 in meaning "veṭhana": see vaṭaṁsa] the Indian fig tree Jāt I 259 (°rukkha); III 325; Mahāvaṁsa 6, 16; Dhp 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. Skt. vaṭaka, from vaṭa rope] a small ball or thickening, bulb, tuber; in muḷāla° the (edible) tuber of the lotus Jāt VI 563 (commentary kaṇḍaka).
:: Vaṭaṁsa [for avaṭaṁsa: see Geiger, Pāḷi Grammar §66.1; cf. Skt. 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; Thera 523; Vimāna Vatthu 385 (explained as "ratanamayā kaṇṇikā" (plural) at Vimāna Vatthu 174); Jāt 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 Skt. vaṭārakā. French vaṭa rope. On etymology of the latter see Walde, Latin Wörterbuch sub voce volvo ] a rope, cable Jāt III 478 (nāvā sa-vaṭākarā).
:: Vaṭhara (adjective) [cf. BHS 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, Skt. 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) SN III 63; IV 53 (pariyādiṇṇa°), cf. MN III 118; Thera 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°); Dhp I 289 (kilesa°); IV 69 (tebhūmaka°). See also Māra; and °dukkha, °vivaṭṭa below. 3. "what has been proffered," expenditure, alms (as technical term) Jāt VI 333 (dāna° alms-gift); Dhp 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); Jāt V 207, 215; -aṅgulika same as last Jāt V 204; -ānugata accompanied by (or affected with) saṁsāra Jāt I 91 (dhana); -ūpaccheda destruction of the cycle of rebirths AN II 34 = Iti 88; AN III 35; Vism 293; -kathā discussion about saṁsāra Vism 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 Skt. vardhra leather strap, taking vaṭṭa as a corruption of vaḍḍha, but the connection brass > leather seems far-fetched. It is only found at Miln 331; -dukkha the "ill" of rebirth (a commentary expression) Vism 315; Dhp 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 Dhp 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 Jāt 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 Miln 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 Dhp II 265.
:: Vaṭṭaka (neuter) [from vṛt, or Pāḷi vaṭṭa] a cart, in haṭṭha° handcart Vinaya II 276.
:: Vaṭṭakā (feminine) and Vaṭṭaka° [cf. Skt. vartakā and Vedic vartikā] the quail MN III 159f.; Jāt I 172, 208 (vaṭṭaka-luddaka); III 312; Dhp III 175 (locative plural vaṭṭakesu). — The Vaṭṭaka-jātaka at Jāt I 208f. (cf. Jāt 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 MN 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 Jāt V 69 (spelled "vaṭṭhanā-vali-saṅkāsā piṭṭhi te ninnat'unnatā," with commentary explanation "piṭṭhika-ṭṭhāne āvuṇitvā ṭhāpitā vaṭṭhanā-vali-sadisā"). The Jāt 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 Theri 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 (= Skt. 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" SN I 15; preferably with varia lectio as vaḍḍhati. — causative I vaṭṭeti to turn or twist Jāt 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 Jāt 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 Jāt I 188; kataññunā bhavituṁ v. Jāt I 122. — See e.g. Jāt I 376; II 352, 406; Miln 9; Vism 184; Dhp 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 Dhp I 19 (bhūmi).
:: Vaṭṭi (feminine) [represents both Epic Skt. varti and vṛtti, differentiated derivations from vṛt, combining the meanings of "turning, rolling" and "encircling, round"] 1. A wick SN II 86 = III 126 = IV 213; Jāt I 243 (dīpa°); Dhp 393; Therīgāthā Commentary 72 (Apadāna verse 45: nominative plural vaṭṭīni); Mahāvaṁsa 32, 37; 34, 35. 2. enclosure, lining, film, skin Vism 258 (anta° entrails), 262 (udara°); Jāt I 260 (anta°, so read for °vaddhi). 3. edge, rim, brim, circumference Vinaya II 120 (aggala° of the door), 148 (the same); SN III 141 (patta° of avase or bowl); IV 168 (the same); Dhp II 124 (nemi°). Often as mukha-vaṭṭi outer rim, border, lining, e.g. cakkavāḷa° Jāt I 64, 72; Dhp I 319; III 209; patt° Jāt V 38; pāsāda° as 107. 4. strip, fringe Vinaya II 266 (dussa°); Jāt V 73 (camma°); Mahāvaṁsa 11, 15. 5. A sheath, bag, pod Jāt III 366 (tiṇa°); Mahāvaṁsa 26, 17 (marica° red pepper pod); Dhp IV 203 (reṇu°). 6. A lump, ball Dhp III 117 (pubba°, of matter). 7. rolling forth or along, a gush (of water), pour Jāt I 109 (or to vṛṣ?).
:: Vaṭṭikā (feminine) [vaṭṭi + kā, cf. Classical Skt. 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 Skt. vartula] circular Abhidhānappadīpikā 707.
:: Vaṭuma (neuter) [cf. Vedic vartman, from vṛt] a road, path DN II 8; SN IV 52 (chinna°); Jāt III 412; Vism 123 (sa° and a°). cf. ubbaṭuma and parivaṭuma.
:: Vavakassati [v + ava + kṛṣ, would correspond to Skt. 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) = AN V 74 (avakassanti vavakassanti); AN 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 Dhp II 103 (°kāya).
:: Vavakkhati see vatti.
:: Vavassagga [vi + ava + sṛj; Skt. vyavasarga] "letting go," i.e. starting on something, endeavouring, resolution AN I 36; Jāt 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 Jāt IV 17 (disaṁ °tthapetvā getting his bearings); Vibhaṅga 193f.; Vism 182; Paramatthajotikā II 67; Paramatthajotikā I 11, 42, 89; Vimāna Vatthu 220. — present participle passive vavatthāpiyamāna Dhp I 21, 35, — past participle vavatthita and vavatthāpita.
:: Vavatthāna (neuter) [from vi + ava + sthā; cf. late Skt. vyavasthāna which occurs in Epic Skt. in meaning "stay"] determination, resolution, arrangement, fixing, analysis Paṭisambhidāmagga I 53; Vinaya IV 289; Vism 111, 236 (= nimitta), 347 (definition); Miln 136; Paramatthajotikā I 23.
:: Vavatthāpita [past participle of vavatthāpeti] arranged, settled, established Miln 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 Skt. vyavasthita "determination"] 1. entered on, arranged, fixed, determined, settled MN 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 Skt. vīra = Latin vir, man, hero, vīs strength; Greek ἴϛ sinew, ἴϕιοϛ strong; Skt. vīḍayati to make fast, also veśati; whereas vayas (fowl) corresponds with Skt. 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 Jāt I 79; Vism 619; Dhp III 133. — vayo anuppatta one who has attained old age, old DN I 48 (= pacchima-vayaṁ anuppatta Sumaṅgalavilāsinī I 143); Snp pages 50, 92. — cf. Dhp 260; Jāt I 138 (vayo-harā kesā); Vism 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 Dhp 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) AN IV 282 (bhogānaṁ); Snp 739; Peta Vatthu Commentary 130. — avyayena safely DN I 72. 2. decay (opposite uppāda) DN II 157 = Jāt I 392 (aniccā vata saṅkhārā uppāda-vaya-dhammino); SN IV 28; AN I 152, 299.
-karaṇa expense, expenditure Jāt IV 355; Vinaya II 321 (Samantapāsādikā 1220 explaining veyyāsika or veyyāyika of Vinaya II 157).
:: Vayaṁ is the Skt. 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 Pāḷi Gramar page 87 as occurring in Dhp (?). The enclitic form for accusative genitive and dative is no, found e.g. At Peta Vatthu I 53 (gloss for vo; commentary amhākaṁ); Jāt II 153, 352; Dhp I 101; Peta Vatthu Commentary 20, 73.
:: Vayassa [cf. Skt. vayasya] a friend Jāt II 31; III 140; V 157.
:: Vayha (neuter) and Vayhā (feminine) [gerundive formation from vah; cf. Skt. vahya (neuter)] a vehicle, portable bed, litter Vinaya IV 339 (enumerated under yāna together with ratha sakaṭa sandamānikā sivikā and pāṭaṅkī); Jāt 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. Snp 1024 (Brahmā vā Indo vā pi); Dhp 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 DN 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 Snp 382 (ye vā pi ca); Peta Vatthu II 614 (isayo vā pi ye santā etc.); iti vā Cullaniddesa §420; atha vā Dhp 83 (sukhena atha vā dukhena); uda ... vā Snp 232 (kāyena vācā uda cetasā vā). — In verse vā is sometimes shortened to va, e.g. devo va Brahmā vā Snp 1024: see va4. [BD]: in AN 5.26 vā = ere; Arch. = prior, earler, before.
:: 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 Miln 359. — feminine °ikā speech Saddhammopāyana 55.
:: Vācanaka (neuter) [from vāceti] talk, recitation, disputation; invitation (?), in brāhmaṇa° Jāt I 318 (karoti); III 171; IV 391 (karoti); regarded as a kind of festival. At Jāt 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) Jāt 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; Miln 91; Vism 18; as 324. — as neuter noun at Miln 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 Snp 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°). — DN III 69f., 96f., 171f.; SN IV 132 (in triad kāyena vācāya manasā: see kāya III, and mano II 3); Snp 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; MN I 207 (Neumann, M.S. "das Schweigen brechen"); Miln 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 AN III 244; kalyāṇa° AN III 195, 261; IV 296; V 155; pisuṇā and pharusā AN I 128, 174, 268f.; III 433; IV 247f.; Sumaṅgalavilāsinī I 74, 75; Mahāniddesa 220, and passim; rakkhita° SN IV 112; vikiṇṇa° SN I 61, 204; AN I 70; III 199, 391f.; sacca° AN II 141, 228; saṇhā AN II 141, 228; III 244; IV 172; see also vacī-sucarita; sammā° Vibhaṅga 105, 106, 235; Sammohavinodanī 119; see also magga; hīnā etc. SN II 54.
-ānurakkhin guarding one's speech Dhp 281 (cf. vācāya saṁvara Dhp IV 86); -ābhilāpa "speech jabbering," forbidden talk Snp 49 (i.e. the thirty-two tiracchāna-kathā Cullaniddesa §561); -uggata with well intoned speech Miln 10; -yata restrained in speech Snp 850 (= yatta gutta rakkhita Mahāniddesa 221); -vikkhepa confusion of speech, equivocation DN I 24f.; Sumaṅgalavilāsinī I 115.
:: Vācetar [agent noun from vāceti] one who teaches or instructs DN 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 MN I 133; SN V 73; AN II 26; kumāraka° child-talk or childish talk, i.e. in the manner of talking to a child SN II 218f.; cori° deceitful talk Peta Vatthu Commentary 89 (so read with varia lectio for Text bheri°); dhammika° righteous speech AN V 230; musā° telling lies, false speech AN I 129; II 141; IV 401; Peta Vatthu Commentary 15. See under musā. — adjective (—°) speaking up for, proclaiming, advertising DN I 174 (sīla°, paññā° etc.); Snp 913 (nivissa° dogmatist); AN 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 Snp 859 (but Paramatthajotikā II 550 = nindā-vacana); Jāt I 2 (jāti° genealogy, cf. DN I 137). See also compound °patha. 3. discussion, disputation, argument, controversy, dispute Snp 390, 827 (also as adjective hīna°); Dhp 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 Miln 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 Vism 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 SN III 6 (see Kindred Sayings III 7) is "one who is of his way of thinking." All kinds of sectarian doctrines or doctrinal theses DN I 161; III 115; SN III 6; IV 51, 340, 381; V 7; AN III 4; Nettipakaraṇa 52; -kāma desirous of disputation Snp 825; -khitta upset in disputation, thrown out of his belief Vinaya IV 1 = Dhp III 390; -patha "way of speech," i.e. signs of recognition, attribute, definition Snp 1076 (explained dogmatically at Cullaniddesa §563); AN II 9; -sattha the science of disputation, true doctrine Paramatthajotikā II 540; -sīla having the habit of, or used, to disputes Snp 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 AN 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 Jāt VI 538 (varia lectio vāj°).
:: Vādin (adjective) (—°) [from vāda] speaking (of), saying, asserting, talking; professing holding a view or doctrine; arguing. Absolutely only at AN II 138 (cattāro vādī four kinds of disputants); Snp 382 (ye vā pi c'aññe vādino professing their view). Otherwise —°, e.g. in agga° "teacher of things supreme" Thera 1142; uccheda° professing the doctrine of annihilation Nettipakaraṇa 111 (see uccheda); kāla°, bhūta° attha° etc. speaking in time, the truth and good etc. DN I 4, 165; AN I 202; V 205, 265, 328; caṇḍāla° uttering the word caṇḍāla Mahāvaṁsa 5, 60; tathā° speaking thus, consistent or true speaker DN III 135; Snp 430; Dhamma° professing the true doctrine SN 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 AN II 212; the Buddha so-called Theri 252f.; vaṇṇa° singing the praises (of) Vinaya II 197.
:: Vādita (neuter) [past participle of vādeti] (instrumental) music DN I 6; III 183; AN I 212; II 209; Dhp IV 75; Sumaṅgalavilāsinī I 77.
:: Vāditar [agent noun from vādeti] a speaker, one who professes or has a doctrine DN III 232; AN 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 Skt. vāgurā; to Indo-Germanic seeg to weave, as in Latin velum sail, as wecca = English wick; Old High German waba = German wabe] a net; as °a Jāt VI 170; Paramatthajotikā I 47 (sūkara°); Therīgāthā Commentary 78; as °ā Jāt VI 582. Another Pāḷi form is vākarā.
:: Vāha (adjective/noun) [from vah] 1. carrying, leading; a leader, as in sattha° a caravan leader, merchant Jāt I 271; Vimāna Vatthu 847; 8420; Vimāna Vatthu 337. 2. A cart, vehicle; also cartload Snp page 126 (tila° = tila-sakaṭa Paramatthajotikā II 476); Jāt IV 236 (saṭṭhi°sahassāni sixty-thousand cartloads); Miln 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 AN I 178; Vinaya I 32; Miln 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); Snp 442 (Māra sa° with his elephant); Peta Vatthu II 926; Dhp 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 Jāt 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; Thera 218, 1127; Miln 379; Vimāna Vatthu 100.
:: Vāheti is causative of vahati (q.v.).
:: Vāhin (adjective/noun) [from vāha] carrying, conveying Jāt VI 125 (haya° running by means of horses, i.e. drawn by horses); also as poetical expression for "horse" Jāt 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 Jāt 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 = as wacor = German wacker; English wake, etc.] 1. strength, a strength-giving drink, Soma Paramatthajotikā II 322. 2. the feather of an arrow Jāt 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 SN I 76; AN II 42; IV 151; Snp 303; Iti 21; Miln 219; Jāt 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) MN 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 AN II 97; III 195, 261; IV 296f.; 328; V 155; abstract °ta AN I 38. cf. vākya. [BD]: vocalization
:: Vāka (neuter) [late Skt. valka, cf. Pāḷi vakka] the bark of a tree DN I 167; Vinaya III 34; Jāt I 304; II 141; Vism 249 = Sammohavinodanī 232 (akka° and makaci°); Miln 128. — avāka without bark Jāt III 522.
-cīra (= cīvara) a bark garment worn by an ascetic Vinaya III 34; AN I 240, 295; Jāt I 8, 304; V 132; Puggalapaññatti 55; -maya made of bark Vinaya II 130.
:: Vākarā Vākurā = Vāgura; net, snare MN I 153 (daṇḍa°, dvandva); II 65. — as vākara at Jāt III 541; as vākura at Thera 774.
:: Vākya (neuter) [from vac: see vāk and vācā; Vedic vākya] saying, speech, sentence, usually found in poetry only, e.g. DN II 166 (suṇantu bhonto mama eka-vākyaṁ); AN II 34 (sutvā arahato vākyaṁ); III 40 (katvāna vākyaṁ asitassa tādino); Snp 1102 (= vacana Cullaniddesa §559); Jāt 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 = Jāt V 335 (pahaṭṭha-kaṇṇavāla with bristling ears and tail, of an elephant); Jāt 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] MN I 229.
-agga the tip of a hair AN III 403; Miln 250 (°vedha hitting the tip of a hair, of an archer); Sumaṅgalavilāsinī I 66; -aṇḍupaka a certain material, head dress (?) AN I 209 (so read for vālanduka); Vism 142; as 115 (reads leḍḍūpaka); -kambala a blanket made of horse-tails DN I 167; AN I 240, 296; Puggalapaññatti 55; -koṭi the tip of the hair Peta Vatthu Commentary 285; -rajju a cord made of hair SN II 238; AN IV 129; Jāt II 161; -vījanī a fan made of a Yak's tail, a chowry DN I 7; -vedhin (an archer) who can hit a hair Jāt I 58 (akkhaṇa-vedhin + v.); Vism 150; Mahāvaṁsa 23, 86 (sadda-vedhin vijju-vedhin + v.). The abstract °vedhā hitting a hair, at Vism 150. — figurative an acute arguer, a hair-splitter; in standing phrase paṇḍitā nipuṇā kata-para-ppavādā vālavedhi-rūpā at DN I 26; MN I 176; II 122; see explanation at Sumaṅgalavilāsinī I 117.
:: Vāla2 (adjective) [cf. Skt. vyāla] malicious, troublesome, difficult Vinaya II 299 (adhikaraṇa).
:: Vāla3 (neuter) [= vāri, cf. late Skt. vāla] water; only in compound °ja a fish (cf. vārija).
:: Vāladhi [cf. Epic Skt. vāladhi] a tail (usually of a large animal) Thera 695; Jāt I 63, 149; VI 302; Peta Vatthu I 83; Mahāvaṁsa 10, 59; Vimāna Vatthu 252, Saddhammopāyana 621; Vism 36 cf. Apadāna 61.
:: Vālatta (neuter) [abstract from vāla2] trouble, difficulty Vinaya II 86 (in same context as vāla2); AN I 54.
:: Vālatta
:: Vālikā (feminine) [a by-form of vālukā] sand (often sprinkled in connection with festivities to make the place look neat) AN I 253; Jāt I 210; III 52, 407; VI 64; Vism 420; Dhp I 3, 111; Vimāna Vatthu 160, 305; Peta Vatthu Commentary 189. — paritta° sand (on the head) as an a mulet Jāt I 396, 399. — In compounds usually vālika°. cf. vālukā.
-puñja a heap of sand Jāt VI 560. -pulina sand bed or bank Jāt 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°. — SN IV 376; Vimāna Vatthu 391; 441; Apadāna 23; Cullaniddesa page 72 (Gaṅgāya v.); Jāt II 258; IV 16; Peta Vatthu II 121; Mahāvaṁsa 23, 86; Dhp III 243, 445; Vimāna Vatthu 31, 177; Saddhammopāyana 244. See also vālika.
:: Vāḷa1 [cf. late Skt. vyāḍa, see Geiger, Pāḷi Grammar §54.6] 1. A snake Vism 312 (so read for vaḷa). 2. a beast of prey AN III 102 (amanussa); Jāt I 295; III 345 (°macchā predaceous fishes); Miln 23 (°vana forest of wild beasts).
-miga a beast of prey, predaceous animal, like tiger, leopard, etc. Jāt VI 569; Dhp I 171 (°ṭṭhāna); III 348 (°rocanā); Vism 180, 239.
:: Vāḷa2 [misspelled for vāda?] music (?) Pañca-g 83.
:: Vāḷattā [abstract from vāla2] trouble, difficulty Vinaya II 86 (in same context as vāla2. [BD: Woodward translates vāḷattāya as contentious in AN 2.15, Bhkkhu Bodhi for the same uses animosity. ? inhuman, malicious]
:: Vāma (adjective) [Vedic vāma] 1. left, the left side (always opposed to dakkhiṇa) Jāt IV 407 (°akkhi); Peta Vatthu IV 78; Miln 295 (°gāhin left-handed); Peta Vatthu Commentary 178 (°passa left side). As "northern" at Jāt V 416. vāmaṁ karoti to upset Jāt IV 101. — instrumental vāmena on the left Snp page 80. Ablative vāmato from or on the left Jāt 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 DN II 266; Jāt 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 Jāt II 226; IV 137; V 424, 427. — feminine °ikā name of certain elephants MN I 178.
:: Vāmmin (adjective) [from vamma; Vedic varmin] wearing armour, armoured Jāt IV 353 (= keṭaka-phalaka-hattha commentary); V 259, 373; VI 25; Miln 331.
:: Vāna1 (neuter) [from vā2: see vāyati1] sewing, stuffing (of a couch) Sumaṅgalavilāsinī I 86; Dhp 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" Thera 399 = Dhp 334; Thera 454; Jāt II 78 (Senaka), 199f. (Nandiya); III 429; IV 308; V 445; Miln 201; Dhp II 22.
-inda monkey king Jāt I 279; II 159.
:: Vānaya in combination suvānaya (SN 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°); Snp 614, 651, 1014; Jāt 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 SN II 215 (sūci°); Jāt 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 Snp 447 (meda°); SN V 216 (chavi° of the skin); AN III 324 (saṅkha°); Thera 13 (nīlabbha°); Vimāna Vatthu 4510 (danta° = ivory white); Peta Vatthu IV 39; Dhp 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); Jāt I 12 (chabbaṇṇa-buddha-rasmiyo). Groups of five see under pañca 3 (cf. Jāt I 222). — dubbaṇṇa of bad colour, ugly SN I 94; AN V 61; Udāna 76; Snp 426; Iti 99; Puggalapaññatti 33; Vimāna Vatthu 9; Peta Vatthu Commentary 32, 68. Opposite suvaṇṇa of beautiful colour, lovely AN V 61; Iti 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: Vism 184 ("kāḷa vā odāta vā maṅguracchavi vā"), 243 = Sammohavinodanī 225; Nettipakaraṇa 27. 2. Appearance SN I 115 (kassaka-vaṇṇaṁ abhinimminitvā); Jāt 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) DN 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) DN II 220 (abhikkanta°); MN I 142 (the same); DN 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 AN III 47; or āyu, yasa, v., sukha, ādhipacca Jāt IV 275, or (4): āyu, v., sukha, bala AN III 63. 5. expression, look, specified as mukha°, e.g. SN III 2, 235; IV 275f.; AN V 342; Peta Vatthu III 91; Peta Vatthu Commentary 122. 6. colour of skin, appearance of body, complexion MN II 32 (parama), 84 (seṭṭha); AN III 33 (dibba); IV 396 (the same); Snp 610 (doubtful, more likely because of its combination with sara to 8 below!), 686 (anoma°); Vism 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 DB 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; AN IV 202; MN II 128, but cf. DB 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); DN I 13, 91; Jāt VI 334; Miln 225 (khattiya°, brāhmaṇa°). 7. kind, sort Miln 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 AN I 229 (+ sara); IV 307 (the same); Snp 610 (the same, but may mean "colour of skin": see 6), 1132 (giraṁ vaṇṇ'upasaṁhitaṁ, better than meaning "comment"); Miln 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 Dhp I 115 (magga°); usually combined and contrasted with avaṇṇa blame, e.g. DN I 1, 117, 174; AN I 89; II 3; III 264; IV 179, 345; Sumaṅgalavilāsinī I 37. 11. reason ("outward appearance") SN 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 Snp 420; -kasiṇa the colour circle in the practice of meditation Sammohavinodanī 251; -kāraka (avaṇṇe) one who makes something (unsightly) appear beautiful Jāt V 270; -da giving colour, i.e. beauty Snp 297; -dada giving beauty AN II 64; -dasaka the ten (years) of complexion or beauty (the 3rd decade in the life of man) Vism 619; Jāt IV 497; -dāsī "slave of beauty," courtezan, prostitute Jāt I 156f., 385; II 367, 380; III 463; VI 300; Dhp I 395; IV 88; -dhātu composition or condition of appearance, specific form, material form, natural beauty SN I 131; Peta Vatthu I 31; Peta Vatthu Commentary 137 (= chavivaṇṇa); as 15; -patha see vaṇṇu°; -pokkharatā beauty of complexion DN I 114, 115; AN I 38; II 203; Puggalapaññatti 66; Sammohavinodanī 486 (defined); Dhp III 389; Peta Vatthu Commentary 46; -bhū place of praise Jāt I 84 (for °bhūmi: see bhū2); -bhūta being of a (natural) species Peta Vatthu Commentary 97; -vādin saying praise, praising DN I 179, 206; AN II 27; V 164f.; Vinaya II 197; -sampanna endowed with beauty AN I 244f., 288; II 250f.
:: Vāṇṇiya (neuter) [from vaṇṇeti] colouring; having or giving colour, complexion MN 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); AN III 54 (dubbaṇṇiyaṁ bad complexion); Iti 76 (dub° evil colour).
:: Vāṇṇu (feminine) [cf. late Skt. 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 Jāt 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. Skt. 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 Skt. vāpī] a pond; °jala water from a pond Mahāvaṁsa 25, 66.
:: Vāpita1 [past participle of vāpeti] sown Jāt 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 Jāt I 58 (utu-vārena utuvārena according to the turn of the seasons), 150; VI 294; Vism 431 (santati° interval); Sumaṅgalavilāsinī I 36; Dhp 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 Jāt 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) Jāt IV 492; Dhp 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. Skt. vāra and vāraka] a pot, jar Vinaya II 122 (three kinds: loha°, dāru° and cammakhaṇḍa°); Jāt I 349; II 70; III 52 (dadhi°); Miln 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 Jāt I 358; IV 137; V 50, 416; Sumaṅgalavilāsinī I 275; Dhp I 389 (°līḷhā elephant's grace); Vimāna Vatthu 36, 257. 2. the hatthiliṅga bird Thera 1064.
:: Vāraṇa3 [for vāruṇī?] spirituous liquor Jāt V 505.
:: Vāraṇika at Thera 1129 read cāraṇika (a little play): see Psalms of the Brethren 419 note.
:: Vārattika (adjective) [from varatta] consisting of leather or a strap Jāt 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 Jāt IV 289. Note: vāriyamāna (kāḷakaṇṇi-salākā) at Jāt IV 2 read cār° (cf. Peta Vatthu Commentary 272 vicāresuṁ the same), — past participle vārita.
:: Vāreyya (neuter) [gerund of vāreti] marriage, wedding Theri 464, 472, 479; Paramatthajotikā II 19.
:: Vāri (neuter) [Vedic vāri, cf. Avesta vār rain, vairi° sea; Latin ūrīna = urine; as waer sea; Old-Icelandic ūr spray, etc.] water DN II 266; MN III 300; AN III 26 (in lotus simile); Thera 1273; Snp 353, 591, 625, 811; Vimāna Vatthu 7910; Jāt IV 19; Mahāniddesa 135, 203 (= udaka); Miln 121; Peta Vatthu Commentary 77.
-gocara living or life (literal feeding) in water Snp 605; -ja "water-born," i.e. (1) a lotus Snp 845, cf. Mahāniddesa 203; (2) a fish Dhp 34 (= maccha Dhp I 289); Jāt V 464 (= Ānanda-maccha commentary), 507; -da "water-giver," i.e. cloud Dāṭhāvaṁsa III 40; -dhara water-holder, water jug Jāt V 4; -bindu a drop of water Snp 392; -vāha "water-carrier," i.e. cloud AN II 56; III 53; SN V 400; Jāt VI 26, 543, 569; Khuddakapāṭha VII 8. -vārita, -yuta, -dhuta, -phuṭa (Jāt in practice) DN I 57; MN I 377.
:: Vārita [past participle of vāreti, causative of vṛ1] obstructed, hindered Jāt IV 264; restrained (sabbavāri) see vāri.
-vata (so read for cārita°) "having the habit of self-denial" (translation) SN 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 BHS is vāritra: Mahāvyutpatti 84] avoidance, abstinence Thera 591; Miln 133 (cārittañ ca vārittañ ca); Vism 11.
:: Vāruṇī (feminine) [cf. Skt. vāruṇī, with only reference in BR: Harivaṁśa 8432] 1. spirituous liquor AN III 213; Jāt I 251 (°vāṇija spirit merchant), 268; VI 502. 2. An intoxicated woman; term for a female fortune-teller Jāt 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 Jāt VI 47 (hema-kappana-vāsase).
:: Vāsa2 [vas to dwell, see vasati2] 1. living, sojourn, life Snp 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 Snp 40. vāsaṁ kappeti to live (at a place), to make one's home Jāt 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 AN V 29f.; brahmacariya° chastity Peta Vatthu Commentary 61. 4. (adjective) (—°) staying, living, abiding, spending time Snp 19 (ekaratti°), 414 (ettha°). vassa° spending the rains Peta Vatthu Commentary 20; vuttha° having spent the rains Jāt I 183. cf. ante-vāsika-vāsa.
-attha home success, luck in the house, prosperity AN II 59, 61 sq. -āgāra bedroom Jāt III 317; -ūpagata (a) having entered one's hut or abode (for the rainy season) Snp 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 Skt. vāsa, e.g. Mālatīm. 148, 4; from vā: see vāta] perfume Jāt I 242; VI 42.
:: Vāsaka vāsika (adjective) (—°) [from vāsa2] living, dwelling; vāsaka: see saṁ°. vāsika: gāma° villager Mahāvaṁsa 28, 15; Bārāṇasi° living in Benares Jāt 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 (Snp 1009; Miln 10, 263). — cf. Nettipakaraṇa 4, 21, 48, 128, 133f., 153, 158f., 189f. — cf. BHS 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) Jāt 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; Jāt 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 Jāt V 33.
:: Vāsi (feminine) [cf. Skt. vāśī] 1. A sharp knife, axe, hatchet, adze (often combined with pharasu) Jāt I 32, 199; II 274; III 281; IV 344; Miln 383; 413; Dhp 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; SN III 154; AN IV 127. 2. a razor Jāt I 65; II 103; III 186, 377.
:: Vāsika see vāsaka.
:: Vāsin1 (adjective) (—°) [from vas1] clothed in, clad Snp 456 (saṅghāṭi°), 487 (kāsāya°); Peta Vatthu III 16 (sāhunda°); Jāt III 22 (nantaka°); IV 380 (rumma°); feminine vāsinī Vinaya III 139 (chanda°, paṭa° etc.) = Vimāna Vatthu 73.
:: Vāsin2 (adjective) (—°) [from vas2] liking, dwelling (in) Snp 682 (Meru-muddha°), 754 (āruppa°); Peta Vatthu Commentary 1 (Mahāvihāra°), 22 (Aṅga-Magadha°), 47 (Sāvatthi°), 73 (Bārāṇasi°).
:: Vāsita [from vāseti2] 1. scented Jāt I 65; II 235 (su°); III 299; V 89; Vism 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 Snp 1009 (pubba°, = vāsanāya vāsita-citta Paramatthajotikā II 583); Miln 263 (the same); Vism 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. Skt. 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.; Vism 350. The bāhirā also at Cullaniddesa §562, and in poetical form at SN 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) SN IV 218 (vātā ākāse vāyanti); Snp 71, 348, 591 (vāto tūlaṁ va dhaṁsaye), 622, 1074; Jāt I 72; Puggalapaññatti 32; Vism 31. adhimatta v. SN IV 56; mahā° SN II 88; AN I 136, 205; II 199; IV 312; veramba° (winds blowing in high regions: upari ākāse SN II 231) AN I 137; Thera 598; Jāt 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 Jāt I 393, 433; Dhp IV 129; kammaja° ￼ birth pains Vism 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 DN III 38, where Rhys Davids, DB III 35, translates "where the breezes from the pastures blow"; with explanation vijana = vṛjana [see vajati], hardly justified. In same connection at AN IV 88); Miln 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 Vism 31 (saraja and araja v.), but as (bodily) pain (above 2) at Sammohavinodanī 5. See DN III 353; SN II 88; III 54; V 379; AN I 204; II 117, 143, 199; III 394f., 404; V 15, 127; Snp 52; Jāt I 93; Miln 259, 314, 416; Dhp III 112; -ābādha "wind disease," internal pains (not rheumatism) Vinaya I 205; Miln 134; Vism 41; -āyana air hole, window Mahāvaṁsa 5, 37; Dāṭhāvaṁsa V 57; -āhata struck by the wind Vism 63; Dhp III 328; -erita moved by the wind (of trees) SN V 123; AN III 232; Vimāna Vatthu 175; -kkhandha "wind bulk," mass of wind, region of the wind Jāt VI 326; -ghāta ("wind-struck") the tree Cassia (or Cathartocarpus) fistula, a synonym of uddāla(ka) Jāt IV 298; Vimāna Vatthu 197; also as °ka at Jāt V 199, 407; Vimāna Vatthu 43; -java swiftness of the wind Jāt VI 274; -dhuta shaken by the wind, swaying in the w. Vimāna Vatthu 385, cf. Vimāna Vatthu 174; -passa the wind side Dhp II 17; -pāna lattice, window Vinaya I 209; II 148, 211; AN I 101, 137; IV 231; Jāt II 325; V 214; VI 349 (read vātapān° for dvārapān°); Paramatthajotikā I 54; Dhp I 211, 370; Vimāna Vatthu 67; Peta Vatthu Commentary 4, 216, 279; -bhakkha living on air Dhp II 57; -maṇḍala a whirlwind, gust of wind, storm, tornado [cf. BHS vāyu-maṇḍala at Avadāna-śataka I 256 with note] Jāt I 72; Paramatthajotikā II 224; -maṇḍalikā the same Vinaya II 113; IV 345; Jāt IV 430; -yoga direction of the wind Jāt 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 Snp 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) Dhp I 169, 187, 231; III 437.
:: Vāti see vāyati (in meaning "weave," as well as "blow").
:: Vātika (adjective) [from vāta 2, cf. Skt. vātakin Abhidh-r-m II 451] connected with the winds (humours) of the body, having bad circulation, suffering from internal trouble, rheumatic (?) Miln 135, 298.
:: Vātiṅgaṇa [cf. Skt. vātiṅgaṇa] the eggplant, Solanum melongena Jāt V 131; as 320.
:: Vāṭa [cf. Classical Skt. 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 Vism 258; as 316; Dhp I 394; caṇḍāla° circle of Caṇḍālas Jāt VI 156; brāhmaṇa° of brahmins Dhp IV 177.
:: Vāvatteti [vi + ā + vṛt] to turn away (transitive), to do away with, remove MN I 12 (preterit vāvattayi saṁyojanaṁ, explained at Papañcasūdanī I 87 as "parivattayi, nimmūlaṁ akāsi") = 122 (with varia lectio vi°, see page 526); AN 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 SN IV 308; V 398; AN IV 462f. (chandaṁ ja neti v. viriyaṁ ārabhati cittaṁ paggaṇhāti); Peta Vatthu IV 52; Vibhaṅga 208f.; Puggalapaññatti 51; Vism 2; Dhp 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 Skt. vāyasa crow] a crow DN I 9 (°vijjā: see Sumaṅgalavilāsinī I 93); SN I 124; Snp 447, 675; Jāt I 500; II 440; Miln 373; Dhp III 206; Vimāna Vatthu 27.
:: Vāyati1 [Vedic vayati, vā, cf. Skt. 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; DN II 107 (mahāvātā vāyanti); SN IV 218 (vātā ākāse v.); Jāt I 18; VI 530; Mahāvaṁsa 12, 12. — preterit vāyi SN IV 290; Jāt 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 Jāt II 11 (= vāyasi commentary), — past participle vāta only as noun "wind" (q.v.).
:: Vāyāma [from vi + ā + yam] striving, effort, exertion, endeavour SN II 168; IV 197; V 440; AN I 174 (chando + v.), 219; II 93; III 307; IV 320; V 93f.; Jāt I 72; Vibhaṅga 123, 211, 235; Sammohavinodanī 91; Dhp IV 109; Peta Vatthu Commentary 259. On vāyāma as a constituent of the "path" (sammā°) see Magga 2.a. — vāyāmaṁ karoti to exert oneself Dhp 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 MN III 253 (sāma°), where Miln 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 DN III 268 (°kasiṇa); MN I 1, 424 = AN IV 375; AN V 7, 318, 353f. (°saññā); SN III 207; Vism 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; Vism 363; Nettipakaraṇa 74; Sammohavinodanī 55; Vimāna Vatthu 15; Sumaṅgalavilāsinī I 194.
[BD]: motion, wave-form
:: Vāyu [Vedic vāya, from vā: vāyati2] wind Miln 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); Dhp 63 (sa ve bāḷo ti vuccati), 83 (sabbattha ve), 163 (yaṁ ve ... taṁ ve); Snp 1050, 1075, 1082; Dhp III 155 (= yeva). See also have.
:: Ve2 may be enclitic form of tumhe, for the usual vo at Snp 333 (= tumhākaṁ ￼ Paramatthajotikā II 339). See PTS editon ofSnpcf. varia lectio ve for vo at Snp 560 (here as particle!).
:: Vebhaṅga [from vibhaṅga] futility, failure Jāt 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 DN III 106 (°ya); Snp 158 (°ya); Vimāna Vatthu 8440 (°ka; explained as "sahitānaṁ vinābhāva-karaṇato vebhūtikaṁ," i.e. pisuṇaṁ Vimāna Vatthu 347).
:: Vecikicchin (adjective) [from vicikicchā] doubting, doubtful AN II 174 (kaṅkhin + v.); SN III 99 (the same); MN I 18; Snp 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) DN II 210 (°paṭilābha + somanassa-paṭilābha); MN I 465 (uḷāra); Snp 1027 (= pīti Paramatthajotikā II 585); Jāt II 336; III 266. Attha-veda + dhamma-veda enthusiasm for the truth (for the letter and the spirit) of Buddha's teaching MN I 37; AN 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 Snp 1059; or refers to at Sumaṅgalavilāsinī I 139 with definition "vidanti etenā ti vedo." Thus at Snp 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 MN 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 DN I 88; MN II 133; Snp 1019; AN I 163; Dhp 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 SN IV 118; Jāt I 168; II 47; III 537; Miln 10; Vism 384; the four at Sumaṅgalavilāsinī I 247; Miln 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; Snp 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. — SN I 141, 168; IV 83, 206; AN II 6; IV 340; Snp 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 Miln 54 and 71; -jāta thrilled, filled with enthusiasm, overcome with awe, excited AN II 63; Snp 995, 1023; Kathāvatthu 554 = Vimāna Vatthu 3427 (= jāta-somanassa Vimāna Vatthu 156); Jāt I 11; Miln 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 AN 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 MN (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 Skt. vedanā] feeling, sensation (see on term, e.g. Compendium 14 Mrs. Rhys Davids Buddhist Manual of Psychological Ethics, ch. IV) DN I 45; II 58 (cf. DB II 54), 66; III 58, 77, 221, 228, 238 (°upādāna); SN III 86f.; AN I 39, 122, 141; II 79, 198, 256; III 245f., 450; IV 301, 385; Khuddakapāṭha III (tisso v.); Snp 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.; Vism 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) DN III 275; SN II 53, 82; IV 207; AN III 400; Iti 46; Tikapaṭṭhāna 317f. — or: kusalā, akusalā, avyākatā Vism 460. — Five vedanās: sukhaṁ, dukkhaṁ, somanassaṁ, domanassaṁ, upekkhā Vism 461. Categories of 2 to 108 modes of vedanā, SN 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. AN II 40; III 388; IV 167; Vism 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. Vism 567f. 2. (in special application) painful sensation, suffering, pain (i.e. dukkhavedanā) MN I 59; AN I 153 (sārīrikā bodily pain); II 116 (the same); III 143 (the same); Peta Vatthu I 1015; Miln 253 (kāyikā and cetasikā); Sammohavinodanī 101 (maraṇantikā v. Agonies of death). — vedanaṭṭa afflicted by pain Vinaya II 61; III 100; Jāt I 293. — as adjective vedana suffering or to be suffered Peta Vatthu III 106 (= anubhūyamāna Peta Vatthu Commentary 214). — vedana at Jāt III 349 is to be read as vetana.
:: Vedayita [past participle of vedeti] felt, experienced SN I 112; II 65; III 46; AN II 198; IV 415; Vism 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) SN 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 Skt. verbs, used only in meaning of "experience." Thus vedeti: (a) to know (as = accusative, equal to "to call") Snp 211f. (taṁ muniṁ vedayanti); (b) to feel, to experience SN IV 68 (phuṭṭho vedeti, ceteti, sañjānāti); MN 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) MN I 59; II 70 (also potential vediyeyya); SN II 82; III 86f.; IV 207; AN I 141; II 198 (also present participle vediyamāna); Jāt II 241; Miln 253. — preterit avedi he knew, recognized Jāt III 420 (= aññāsi commentary); he made known, i.e. informed Jāt IV 35 (= jānāpesi commentary); vedi (recognized, knew) Snp 643, 647, 1148 (= aññāsi aphusi paṭivijjhi Cullaniddesa §613); and vedayi Snp 251 (= aññāsi Paramatthajotikā II 293). — Future vedissati (shall experience) Peta Vatthu I 1015 (dukkhaṁ vedanaṁ v.). — gerundive vediya (to be known) Snp 474 (para° diṭṭhi held as view by others; explained as "ñāpetabba " Paramatthajotikā II 410); vedanīya: (a) to be known, intelligible, comprehensible DN I 12; (dhammā nipuṇā ... paṇḍita-vedanīyā); II 36; MN I 487; II 220; (b) to be experienced SN IV 114 (sukha° and dukkha°); AN 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 DN 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 AN 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 Snp 322 (= akampana-sabhāva Paramatthajotikā II 331). 2. A wound Jāt II 274f. 3. A flaw Miln 119. — cf. ubbedha.
:: Vedhabba (neuter) [abstract from vidhavā, = Epic Skt. vaidhavya] widowhood Jāt VI 508.
:: Vedhana (neuter) [from vidh to pierce] piercing Jāt IV 29; Sumaṅgalavilāsinī I 221.
:: Vedhati [for *vethati = vyathati, of vyath] to tremble, quiver, quake, shake SN V 402; Thera 651; Theri 237 (°amāna); Snp 899, 902 (potential vedheyya); Mahāniddesa 312, 467; Jāt II 191 (kampati + v.); Miln 254 (+ calati); Vimāna Vatthu 76 (vedhamānena sarīrena); Dhp II 249 (passive vedhiyamāna trembling; varia lectio pa°). cf. vyadhati, ubbedhati and pavedhati.
:: Vedhavera [for Skt. 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. Jāt 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 Jāt 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 DB II 210; Mahāvaṁsa translation 220, 296. cf. vedikā and velli.
:: Vedikā (feminine) and Vediyā [from vedi] cornice, ledge, railing DN II 179; Vinaya II 120; Jāt 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 Jāt V 405; VI 550.
:: Vedita [past participle of vedeti] experienced, felt SN IV 205 (sukha and dukkha) = Snp 738.
:: Vega [cf. Vedic vega, from vij to tremble] quick motion, impulse, force; speed, velocity SN IV 157; AN III 158 (sara°); Snp 1074; Miln 202, 258, 391; Peta Vatthu Commentary 11, 47 (vāta°), 62 (visa°), 67, 284 (kamma°); Saddhammopāyana 295. — instrumental vegena (adverb) quickly Dhp I 49; another form in same meaning is vegasā, after analogy of thāmasā, balasā etc., e.g. Jāt III 6; V 117. — cf. saṁ°.
:: Vegha at DN II 100 (°missakena, translation Rhys Davids "with the help of thongs") = SN V 153 (Text reads vedha°), and Thera 143 (°missena, translated "violence") may with Kern, Toevoegselen sub voce be taken as veggha = viggha (Sanskrit vighna), i.e. obstacle, hindrance; cf. uparundhati Thera 143. It remains obscure and Kern's explanation problematic. cf. DB II 107.
:: Vehāsa [contraction of vehāyasa] the air, sky, heaven; only in the two cases (both used as locative "in the air"): accusative vehāsaṁ DN III 27; SN 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 Vism 382; Dhātum 586; -ṭṭha standing in the air DN I 115; Sumaṅgalavilāsinī I 284; -ṭṭhita the same DN I 95.
:: Vehāsaya [= vehāyasa with metathesis y > s] occurs only in accusative (= locative) vehāsayaṁ, equal to vihāyasaṁ at Jāt 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, Skt. vaidya, but to Pāḷi etymology feeling from vijjā] a physician, doctor, medical man, surgeon Jāt I 455; III 142; Paramatthajotikā I 21; Paramatthajotikā II 274 (in simile); Vimāna Vatthu 185, 322; Dhp I 8; Peta Vatthu Commentary 36, 86; Saddhammopāyana 279, 351. — hatthi° elephant doctor Jāt VI 490; Mahāvaṁsa 25, 34; visa° a physician who cures poison(ous bites) Jāt I 310; IV 498;
-kamma medical practice or treatment Jāt II 421; V 253; Vism 384; Dhp III 257, 351; IV 172.
:: Vejjikā (feminine) [from vejja?] medicine (?) Vinaya III 185.
:: Vekalla (neuter) [from vikala] deficiency Jāt V 400; Miln 107; Dhammasaṅgani 223; Dhp 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 Miln 418 (Kern, Toevoegselen sub voce translates "presses tightly together"). See also avekalla.
:: Vekallatā and Vekalyatā (feminine) [abstract from vekalla] deficiency AN III 441 (a°); Vism 350 (indriya°); Jāt I 45 (verse 254) (°lya°).
:: Vekantaka (Sammohavinodanī 63) is a kind of copper: see loha.
:: Vekaṇḍa [perhaps connected with vikaṇṇaka] a kind of arrow MN I 429.
:: Vekata (adjective) [= vikata] changed Vimāna Vatthu 10.
:: Vekaṭika (adjective) [from vikaṭa] one addicted to dirt, living on dirty food DN I 167; Miln 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 Jāt IV 4. See the usual paccavekkhati.
:: Velā (feminine) [Vedic velā in meaning 1; Epic Skt. in meanings 2 and 3] 1. time, point of time (often equal to kāla) Puggalapaññatti 13 (uḍḍahana°); Jāt IV 294; Miln 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 = AN IV 198; Jāt I 212; Mahāvaṁsa 19, 30. 3. limit, boundary AN V 250 (between v. and agyāgāra); Thera 762; Miln 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 DN 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 DN II 333 classed with khujjā, vāmanikā and komārikā (translation "maidens"; Buddhaghosa: "very young and childish": see DB 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 Jāt 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) Jāt 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): Jāt VI 456. At most of the other passages it is explained as "a heap of gold": thus at Jāt 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 Theri 252 (cf. Therīgāthā Commentary 209); Jāt V 203 (= kuñcitagga commentary); VI 86 (sun-agga-vellita); Peta Vatthu Commentary 46, 142. — cf. kuñcita-kesa Jāt I 89.
:: Veḷu [= veṇu, cf. Geiger, Pāḷi Grammar §43.3 and Prākrit veḷu: Pischel, Prākrit Grammar §243] a bamboo AN II 73; Vinaya IV 35; Jāt IV 382 (daṇḍa°); V 71; Vism 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; Miln 369; Paramatthajotikā II 311; Paramatthajotikā I 236; Sammohavinodanī 333; -nāḷi (°nalaka, °nāḷika) a stalk or shaft of bamboo Vism 260; Paramatthajotikā I 52; Therīgāthā Commentary 212; -pabba a stalk or section of the b. Jāt I 245; Vism 358 = Sammohavinodanī 63.
:: Veḷuka [from veḷu] a kind of tree Jāt V 405 (= vaṁsa-coraka).
:: Veḷuriya (neuter) [cf. dialect Skt. vaiḍūrya] a precious stone, lapis lazuli; cf. the same word "beryl" (with metathesis r > l; not from the Skt. form), which the Greeks brought to Europe from India. — DN I 76; Vinaya II 112; SN I 64; AN I 215; IV 199, 203f.; Jāt III 437; Peta Vatthu II 75; Mahāvaṁsa 11, 16; Dhp 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 Jāt I 207 a peacock's neck is described as having the colour of the veḷuriya. At Miln 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 SN III 91, as sometimes varia lectio veḷuva for beḷuva (q.v.).
:: Vema (neuter) [from vāyati2, cf. Skt. veman (neuter); Latin vimen] loom or shuttle Dhp III 175; Paramatthajotikā II 268.
:: Vemajjha (neuter) [from vi + majjha] middle, centre Jāt IV 250; VI 485; Puggalapaññatti 16, 17; Vism 182 (°bhāga central part); Vimāna Vatthu 241, 277. — locative vemajjhe: (a) in the present, or central interval of saṁsāra Snp 849 (cf. Mahāniddesa 213 and majjha 3 b); (b) in two, asunder Vism 178.
:: Vemaka (neuter) = vema Vinaya II 135.
:: Vematika (adjective) [from vimati] in doubt, uncertain, doubtful Vinaya I 126; II 65; IV 220, 259; Vism 14 (°sīla). Past participle nibbematika.
:: Vematta (neuter) [from vi + matta1] difference, distinction Miln 410; Vism 195.
:: Vemattatā (feminine) [abstract formation from vematta] difference, distinction, discrepancy, disproportion(ateness) MN I 453, 494; SN II 21; III 101; V 200; AN III 410f.; Snp page 102 (puggala°); Nettipakaraṇa 4, 72f., 107f.; Miln 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) Jāt V 2; Dhp III 192.
:: Vemātika (adjective) [vi + °mātika] having a different mother Jāt IV 105 (°bhāginī); VI 134 (°bhātaro); Peta Vatthu Commentary 19.
:: Venateyya [from vinata] descended from Vinatā, epithet of agaruḷa Paṭisambhidāmagga II 196; Jāt VI 260; Dāṭhāvaṁsa IV 45.
:: Venayika1 [from vi 3 + naya] anihilist. The Buddha was accused of being a v. MN I 22, Text page 140.
:: Venayika2 (adjective) [from vinaya] versed in the Vinaya Vinaya I 235; III 3 (cf. Samantapāsādikā I 135); MN I 140; AN IV 175, 182f.; V 190; Miln 341.
:: Veneyya (adjective) [= vineyya, gerund of vineti; cf. BHS 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) Jāt I 182 (Buddha°), 504; Paramatthajotikā II 169, 510; Dhp I 26; Sammohavinodanī 79; Vimāna Vatthu 217; Therīgāthā Commentary 69 (Apadāna verse 10). cf. Buddha°.
:: Veneyyatta (neuter) [from veneyya] tractableness Nettipakaraṇa 99.
:: Veṇa [cf. Skt. 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; SN I 93 (°kula); AN II 85 (the same); III 385; Puggalapaññatti 51; feminine veṇī Jāt V 306 (= tacchikā commentary); Peta Vatthu III 113 (read veṇī for veṇiṁ).
:: Veṇi (feminine) [cf. Skt. veṇi] a braid of hair, plaited hair, hair twisted into a single braid AN III 295; Vinaya II 266 (dussa°); Theri 255; Vimāna Vatthu 384 (= kāsa-veṇi commentary). Figurative of a "string" of people DN I 239 (andha°). -°kata plaited, having the hair plaited Jāt 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 Dhp I 177; -°tinduka the tree Diospyros Jāt V 405 (= timbaru commentary);
-°daṇḍaka jungle-rope Jāt III 204 -°bali a tax to be paid in bamboo (by bamboo workers) Dhp I 177; -°vana bamboo forest Jāt V 38.
:: Vepakka (neuter) [from vipakka] ripening, ripeness, maturity. (adjective) yielding fruit, resulting in (—°) AN I 223 (kāmadhātu° kamma); III 416 (sammoha° dukkha); Snp 537 (dukkha° kamma).
:: Vepulla (neuter) [from vipula] full development, abundance, plenty, fullness DN III 70, 221, 285; SN III 53; AN I 94 (āmisa°, dhamma°); III 8, 404; V 152f., 350f.; Miln 33, 251; Vism 212 (saddhā°, sati°, paññā°, puñña°), 619; Dhp I 262 (sati°); Sammohavinodanī 290. — Often in phrase vuḍḍhi virūḷhi vepulla (see vuḍḍhi), e.g. Vinaya I 60; Iti 113. cf. vetulla.
:: Vepullatā (feminine) [abstract formation from vepulla] = vepulla; AN II 144 (rāga°, dosa°, moha°); Apadāna 26, 39; Miln 252. As vepullataṁ (neuter) at AN 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. Skt. vaira, derived from vīra] hatred, revenge, hostile action, sin AN IV 247; Dhp 5; Jāt IV 71; Dhp I 50.; Peta Vatthu Commentary 13. — avera absence of enmity, friendliness; (adjective) friendly, peaceable, kind DN I 167, 247 (sa° and a°), 251; SN IV 296; AN IV 246; Snp 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 SN II 68; AN III 204f.; IV 405f.; V 182; Iti 57 = Snp 167 (vera-bhayatīta).
:: Verajja (neuter) [from vi + rajja] a variety of kingdoms or provinces SN 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 DN I 113; MN II 165 (brāhmaṇā); AN III 263 (bhikkhū); Thera 1037; Vimāna Vatthu 8412 (= videsa-vasika Vimāna Vatthu 338); Miln 359.
:: Veraka = vera; a° Peta Vatthu IV 138. See also verika.
:: Veramaṇī (feminine) [from viramaṇa; cf. the odd form BHS vīramaṇī, e.g. Jātakamala 213] abstaining from (—°), abstinence AN II 217, 253; V 252f., 304f.; Snp 291; Puggalapaññatti 39, 43; Vism 11; Paramatthajotikā I 24; Dhp 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. BHS vairambhaka Divyāvadāna 90] SN II 231; AN I 137; Thera 597; Jāt III 255, 484; VI 326; Cullaniddesa §562; Sammohavinodanī 71.
:: Verika = vera i.e., inimical; enemy (cf. veraka) Jāt V 229, 505; Vism 48.
:: Verin (adjective) [from vera] bearing hostility, inimical, revengeful Jāt III 177; Peta Vatthu IV 325 (= veravanto Peta Vatthu Commentary 252); Miln 196; Vism 296 (°puggala), 326 (°purisa, in simile), 512 (in simile); Sammohavinodanī 89. — Negative averin Dhp 197, 258.
:: Verocana [= virocana, fr virocati] the sun (literal "shining forth") SN I 51; AN II 50.
:: Vesa [cf. Skt. veṣa, from viṣ to be active] dress, apparel; (more frequently:) disguise, (assumed) appearance Jāt I 146 (pakati° usual dress), 230 (āyuttaka°); III 418 (andha°); Miln 12; Dhp 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 MN I 71f., viz. highest knowledge, khīṇāsava state, recognition of the obstacles, recognition and preaching of the way to salvation. See also DN I 110; Jāt II 27; AN II 13; III 297f.; IV 83, 210, 213; MN I 380; Paṭisambhidāmagga II 194; Cullaniddesa §466 b; Dhp 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) Jāt VI 15, 21, 328, 490, 492. As vessāyana at Snp 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; Jāt V 425; in compound vesi-dvāra a pleasure house Theri 73. (b) vesiyā: Vinaya IV 278; Snp 108; Vibhaṅga 247; in compound vesiyā-gocara asking alms from aprostitute's house Dhp III 275; as 151; Sammohavinodanī 339.
:: Vesma (neuter) [Vedic veśman, from viś to enter: see visati] a house Jāt V 84. a trace of the n-stem in locative vesmani Jāt 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 DN III 81, 95 (origin); SN I 102, 166; IV 219; V 51; AN I 162; II 194; III 214, 242; Vibhaṅga 394; Sumaṅgalavilāsinī I 254 (origin). — feminine vesī (q.v.); vessī (as a member of that caste) DN I 193; AN III 226, 229.
:: Vessikā (feminine) [from vessa] a Vaiśya woman Snp 314.
:: Vetabba is gerund of *veti [vi] = vināti to weave (q.v.), thus "to be woven," or what is left to be woven Jāt VI 26. infinitive vetuṁ Vinaya II 150.
:: Vetana (neuter) [cf. Epic and Classical Skt. vetana] wages, hire; payment, fee, remuneration; tip Jāt I 194 (nivāsa° rent); Snp 24; Vimāna Vatthu 141; Dhp I 25; Peta Vatthu Commentary 112. Most frequently combined with bhatta° (q.v.). As vedana at Jāt III 349.
:: Vetaṇḍin (adjective) [from vitaṇḍā] full of sophistry, skilled in vitaṇḍā Miln 90 (said of King Milinda).
:: Vetasa [Vedic vetasa] the ratan reed, Calamus rotang Jāt V 167; Paramatthajotikā II 451.
:: Vetāla at DN 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 DB I 8 translates "chanting of bards" (cf. vetālika). It is of dialectical origin.
:: Vetālika [dialect; cf. Epic and Classical Skt. vaitālika] a certain office or occupation at court connected with music or other entertainment, a bard. With other terms in list at Miln 331, some of them obscure and regional. Also at Jāt 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; Skt. vyeti] to go away, disappear, wane SN III 135; AN II 51; Jāt III 154; as 329. cf. vyavayāti.
:: Vetta (neuter) [cf. Epic Skt. 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. AN I 47; II 122; Miln 196. Otherwise frequent in compounds:
-agga cane top, sprout of bamboo (cf. kaḷīra) Vism 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" (?) Jāt 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) Miln 280 (+ saṅkupatha), jungle-path; -bandhana binding with twigs (rope?), creeper-bands SN III 155; V 51 = AN IV 127; -latā cane creeper Jāt I 342; Vimāna Vatthu 8, 338; -valli garland of creeper Dāṭhāvaṁsa III 40.
:: Vetulla and Vetulya [cf. Skt. 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 MN I 244; SN IV 56.
:: Veṭhaka (adjective) [from veṭheti] surrounding, enveloping DN I 105 ("furbelow" see DB I 130); Mahāvaṁsa 11, 14 (va layaṅguli°).
:: Veṭhana (neuter) [from veṭheti, cf. Epic and Classical Skt. veṣṭhana] 1. surrounding, enveloping Jāt VI 489. 2. A turban, head-dress DN I 126; AN I 145; III 380 (sīsa°); Jāt V 187; Dhp IV 213; Peta Vatthu Commentary 161. 3. wrapping, clothing, wrap, shawl Jāt VI 12. — cf. pali°.
:: Veṭheti [Vedic veṣṭate, viṣṭ or veṣṭ, to Latin virga, branch, literally twisting] to twist round, envelope, wrap, surround Jāt I 5, 422; Miln 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; Vism 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 AN V 87 = 200. [Cp. BHS vaivarṇika outcast Divyāvadāna 424]. 2. discolouring, fading, waning Jāt III 394.
:: Vevāhika [from vivāha] wedding-guest Jāt II 420.
:: Veviccha (neuter) [abstract formation from vivicchā] "multifarious wants," greediness, selfishness, avarice Snp 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 Dhp 295 (here simply = vyaggha. i.e. with a tiger as fifth; veyya° = vya° metri causā-; Buddhaghosa's explaination at Dhp III 455 is forced). — (m). A car covered with a tiger's skin Jāt V 259, cf. 377.
:: Veyyagghin = veyyaggha (adjective) Jāt IV 347.
:: Veyyañjanika [= vyañjanika] one who knows the signs, a fortune-teller, soothsayer Jāt V 233, 235. — The BHS 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 Jāt V 258.
:: Veyyatti (feminine) [= viyatti] distinction, cleverness, accomplishment Jāt V 258; VI 305.
:: Veyyattiya (neuter) [abstract form (°ya = °ka) from veyyatti = viyatti] distinction, lucidity; accomplishment DN III 38 (paññā° in wisdom); MN I 82, 175; II 209.
:: Veyyābādhika (adjective) [= vyābādhika] causing injury or oppression, oppressive, annoying (of pains) MN I 10; AN III 388; Vism 35 (explained differently by Buddhaghosa as "vyābādhato uppannattā veyyābādhikā").
:: Veyyākaraṇa (masculine neuter) [= vyākaraṇa] 1. (neuter) answer, explanation, exposition DN I 46, 51, 105, 223; II 202; AN III 125; V 50f.; Snp 352, 510, 1127; Puggalapaññatti 43, 50; Miln 347; Sumaṅgalavilāsinī I 247. 2. (masculine) one who is expert in explanation or answer, a grammarian DN I 88; AN III 125; Snp 595; Miln 236; Paramatthajotikā II 447.
:: Veyyāvacca (neuter) [corresponds to (although doubtful in what relation) Skt. vaiyāpṛtya, abstract from vyāpṛta active, busy (to pṛ, pṛṇoti) = Pāḷi vyāvaṭa; it was later retranslated into BHS 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; AN III 41; Jāt I 12 (kāya°); VI 154; Paramatthajotikā II 466; Vimāna Vatthu 94; Therīgāthā Commentary 253. -°kamma doing service, work Jāt III 422; -°kara servant, agent, (feminine) housekeeper Jāt 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 Snp page 104 (kāya°); Jāt IV 463; VI 154, 418, 503 (dāna°); Dhp 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. Skt. viṣu a part, Greek ἴδιος private (literal separate); also Skt. u-bhau both; and ṷidh, as in Latin dīvido = divide. A secondary (comparative) formation in Skt. 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 Vism 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 Miln 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 Jāt 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; Jāt 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 MN I 171 (padhāna° giving up exertion), 247 (the same). Usually in phrase °citta with wandering (or confused) mind SN I 61 (see explanation of commentary at Kindred Sayings I 321), 204; III 93; V 269; AN I 70; II 30; III 391; Iti 90; Jāt IV 459 (+ kupit'indriya); Miln 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 Vism 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 MN III 223; SN II 2, 255 (vibhājeti) = MN I 364 (reads virājeti); SN IV 93 (atthaṁ); V 261 (dhammaṁ vivarati vibhajati uttāni-karoti); Snp 87; Puggalapaññatti 41; Vibhaṅga 259; Miln 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 (°—) DN III 229 (°vyākaraṇīya pañha "discriminating reply" translation); AN 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; Snp 600 (jāti° classification of species; explained as jāti-vitthāra at Paramatthajotikā II 464); Jāt 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 Snp 300; Peta Vatthu I 1013 (of Niraya); Jāt V 266 (the same); Miln 316 (a° samudda). — su° well divided, well planned, proportioned, regular Snp 305; Peta Vatthu III 221; Miln 330, 345; Vism 108. 2. (figurative) detailed, explained, analysed Vism 187; Paramatthajotikā II 288; Peta Vatthu Commentary 104.
:: Vibhattavant (adjective) [from vibhatta] full of details, giving all detail Vism 212; Sumaṅgalavilāsinī I 34.
:: Vibhatti (feminine) [from vibhajati] 1. division, distinction, classification, detail, variety Jāt VI 432 (of paintings); Nettipakaraṇa 1f., 105; Miln 102, 381; Vism 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; Jāt I 56; V 285; Mahāvaṁsa 26, 6; Dhp 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. Dhp I 367; II 25. — bahu° very rich Jāt 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 DN I 34; Snp 514 (+ bhava), 867 (the same); Mahāniddesa 274, 282; Jāt 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" (DB III 208), desire for non-existence DN III 216, 275; Vinaya I 10; Udāna 33; Iti 50; Sammohavinodanī 111; -diṭṭhi the theory of non-becoming DN III 212; AN I 83; Mahāniddesa 245, 274.
:: Vibhavati [vi + bhavati] to cease to exist SN III 56 (future °issati); Snp 873 (vibhoti); Mahāniddesa 279 (the same), — past participle 4
:: Vibhādati at Miln 135 should be read as vibādhati.
:: Vibhāga [from vibhajati, cf. vibhaṅga and vibhajana] distribution, division; detailing, classification Jāt IV 361; Vism 494; Sammohavinodanī 83; Therīgāthā Commentary 100; Vimāna Vatthu 37; Peta Vatthu Commentary 122. — attha° detailing of meaning Vism 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 (Dhp IV 105; Peta Vatthu Commentary 13, 22). — (neuter) daybreak, dawn Dhp 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 DN II 148; preterit vibhāyi Jāt V 354, — past participle vibhāta.
:: Vibhāvana (neuter) and °ā (feminine) [from vibhāveti] 1. making clear, ascertainment, explanation, exposition Jāt 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") Snp 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 Snp 317; Jāt VI 304; Cullaniddesa §259 (= medhāvin); Miln 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 Jāt III 260.
:: Vibhedeti [vi + bhedeti] to cause disruption, to slander AN V 345f.
:: Vibhedika (feminine) [from vi + bhid] the palmyra tree Jāt VI 529.
:: Vibheti [vi + bhāyati] to be afraid, to stand in awe of Jāt V 509 (= bhāyati commentary). Should we read bibheti?
:: Vibhinna (adjective) [vi + bhinna] scattered; divided, at variance Snp 314 (= aññam-aññaṁ bhinna Paramatthajotikā II 324).
:: Vibhītaka (and °ṭaka) [cf. Skt. 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; Jāt III 161; V 363; VI 529.
:: Vibhūsana (neuter) [vi + bhūsana] adornment AN I 212; II 40, 145, 209; Snp 59 (cf. Cullaniddesa §585); Puggalapaññatti 21, 58; Jāt I 8; Dhammasaṅgani 1348; Miln 382.
:: Vibhūsā (feminine) [vi + bhūsā] ornament, decoration, distinction, pride Snp 926; Mahāniddesa 380; Cullaniddesa §585; Miln 224 (Rhys Davids translates "dexterity," hardly correct. Should we read "vibhūti"?).
:: Vibhūseti [vi + bhūseti] to adorn, embellish, beautify Theri 411; Mahāvaṁsa 19, 25; Dhp I 77, — past participle vibhūsita.
:: Vibhūsita [past participle of vibhūseti] adorned, decorated Mahāvaṁsa 25, 102; Vism 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 Thera 715; Snp 871f., 1113 (= vibhāvita atikkanta vītivatta Cullaniddesa §584). 2. [cf. bhūta 3] false Snp 664. 3. [cf. vibhāveti 2] clear, distinct AN V 325; Miln 311; Abhidhammatthasaṅgaha 16 (a° unclear); Vism 112 (and a°). —°ṁ karoti to explain Miln 308.
:: Vibhūti (feminine) [from vi + bhavati] 1. [cf. vibhūta 2] destruction, ruin Thera 1018 (°nandin = malign). 2. [cf. vibhava 1] splendour, majesty, glory Jāt V 305; Peta Vatthu Commentary 133 (dāna°), 216 (rāja°).
:: Vicakka (adjective) [vi + cakka] without wheels Jāt I 378 (sakaṭa). Doubtful in phrase asani°, where used as a noun, probably in different meaning altogether (= asani-pāta?): see SN II 229 (= "falling of a thunderbolt" Kindred Sayings II 155); DN III 44, 47.
:: Vicakkhaṇa (adjective-neuter) [vi + cakkhaṇa, of cakṣ to see, attentive, watchful, sensible, skilful; (neuter) application, attention, wit SN I 214 = Snp 186 (appamatta +; translation Kindred Sayings I 277 "discerning wit"); Snp 583; Jāt IV 58; VI 286; Miln 216; Vism 43; Paramatthajotikā II 238; Saddhammopāyana 200, 293.
:: Vicakkhu (adjective) [vi + cakkhu] eyeless, blind, in phrase °kamma making blind or perplexed SN I 111, 118 ("darkening their intelligence" translation) [cf. BHS vicakṣu-karma Mahāvastu III 416; Lalitavistara V 490].
:: Vicakkhuka (adjective) [vicakkhu + ka] not seeing, blinded, dulled in sight, half-blind Miln 295 (Rhys Davids "squinting").
:: Vicaraṇa (adjective-neuter) [from vicarati] going about, circulating, moving, travelling Jāt V 484 (°bhaṇḍa travelling merchandise).
:: Vicarati ￼ [vi + carati] to go or move about in (locative), to walk (a road = accusative), to wander Snp 444 (raṭṭhā raṭṭhaṁ vicarissaṁ, future), 696 (dhamma-maggaṁ); Mahāniddesa 201, 263; Peta Vatthu III 73 (preterit vicari); Dhp I 66; Peta Vatthu Commentary 4, 22, 33, 69, 120, 185 (= āhiṇḍati); Saddhammopāyana 133. — In Snp often with loke (in this world), e.g. Snp 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 SN III 96 (vicayaso, i.e. thoroughly); Puggalapaññatti 25; Miln 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" Vism 142 (see in definition under vitakka). — Hardly ever by itself (as at Thera 1117 mano°), usually in close connection or direct combination with vitakka (q.v.).
:: Vicāraka (adjective) [from vicāreti] 1. looking after something; watching Jāt I 364 (ghara°). 2. investigating; (noun) a judge Mahāvaṁsa 35, 18.
:: Vicāraṇā (feminine) and a° (neuter) [from vicāreti] 1. investigation, search, attention Snp 1108, 1109 (feminine and neuter); Jāt III 73 (°paññā). 2. Arranging, planning, looking after; scheme Jāt 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) SN V 156 (vitakketi + v.). 3. to investigate, examine, test Jāt II 413; III 258; Vimāna Vatthu 336 (a° to omit examining). 4. to plan, consider, construct Jāt II 404; VI 333. 5. to go about (some business), to look after, administer provide Jāt 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 DN 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 Snp 193-206) Paramatthajotikā II 241f. (°ya). cf. vicchindati.
:: Vicchādanā (feminine) [vi + chādanā] concealment Puggalapaññatti 19, 23.
:: Viccheda [vi + cheda] cutting off, destruction Jāt IV 284 (santati°). a° uninterruptedness Vimāna Vatthu 16.
:: Vicchidda (adjective) [vi + chidda] only in (reduplicated) combination chidda° full of little holes, perforated all over Jāt 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 AN II 17 (°saññā); V 106, 310; Miln 332; Vism 110, 178, 194.
:: Vicchika [cf. Vedic vṛścika: Zimmer, Altind. Leben 98] a scorpion DN I 9 (°vijjā scorpion craft); Vinaya II 110; AN II 73; III 101, 306; IV 320; V 289f.; Jāt II 146; Miln 272, 394; Vism 235; Sumaṅgalavilāsinī I 93.
:: Vicchinda [from vi + chind as in vicchindati] breaking off, cutting off Jāt 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 BHS 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 Miln 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 Jāt V 403 (explained as viyutta commentary); Dhp I 140.
:: Vicikicchati [vi + cikicchati] literally "dis-reflect," to be distracted in thought, i.e. to doubt, hesitate DN I 106; SN II 17, 50, 54; III 122, 135; Jāt 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) DN I 246; III 49, 216, 234, 269; SN I 99; III 106f. (dhammesu v. doubt about the precepts); IV 350; AN III 292, 438; IV 68, 144f.; V 144; Snp 343, 437, 540; Vimāna Vatthu 81 (= soḷasa-vatthuka-vicikicchā Vimāna Vatthu 317); Jāt II 266; Puggalapaññatti 59; Vibhaṅga 168, 341, 364; Dhammasaṅgani 425; Nettipakaraṇa 11; Tikapaṭṭhāna 108, 122, 152f., 171, 255, 275; Dukapaṭṭhāna 170f., 265f., 289f.; Vism 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 DN I 71, 110; MN I 18; AN 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 Vism 162.
:: Vicinati and Vicināti [vi + cināti] 1. to investigate, examine, discriminate SN I 34 (yoniso vicine dhammaṁ); AN IV 3f. (the same); Snp 658, 933; Apadāna 42; Jāt VI 373; Mahāniddesa 398; Nettipakaraṇa 10, 22 (gerundive vicetabba), 25f.; Miln 298; Dīpavaṁsa IV 2; as 147; Peta Vatthu Commentary 140; Saddhammopāyana 344. — gerund viceyya discriminating; with discrimination DN II 21 (doubled: with careful discrimination); III 167 (°pekkhitar); Snp 524f.; usually in phrase viceyya-dāna a gift given with discrimination SN I 21; AN IV 244; Jāt IV 361; V 395; Peta Vatthu II 972; Dhp 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); Jāt I 419. — See also pacinati.
:: Vicinteti [vi + cinteti] to think, consider Snp 1023; Mahāvaṁsa 4, 28 (vicintiya, gerund); 17, 38.
:: Viciṇṇa [past participle of vicāreti] thought out; in negative a° not thought out ([BD: see MN 3.104 Horner, note 3); reading however doubtful, better to be taken as adhiciṇṇa, i.e. procedure, method DN I 8 = MN II 3 = SN III 12 (vi° as varia lectio). — Sumaṅgalavilāsinī I 91 reads āciṇṇa (cf. MN I 372).
:: Vicita [past participle of vi + ci to gather] in phrase °kāḷaka bhatta rice from which the black grains have been separated DN I 105; MN II 8; Sumaṅgalavilāsinī I 274; as vicita-bhattain same sense at Jāt IV 371.
:: Vicitta and Vicitra (adjective) [vi + citta1] various, variegated, coloured, ornamented, etc. Jāt I 18, 83; Peta Vatthu II 19; Vimāna Vatthu 6410 (citra); Miln 338, 349; Vimāna Vatthu 2, 77; Saddhammopāyana 92, 245. — vicitra-kathika eloquent Miln 196.
:: Vicuṇṇa [vi + cuṇṇa] crushed up, only in reduplicated-iterative formation cuṇṇa-vicuṇṇa crushed to bits, piecemeal Jāt I 26; III 438 etc. See under cuṇṇa.
:: Vicuṇṇita [past participle of vi + cuṇṇeti] crushed up Jāt I 203 (viddhasta + v.).
:: Vidaḍḍha [vi + daḍḍha] in reduplicated-iterative compound daḍḍhavidaḍḍha-gatta "with limbs all on fire" Miln 303.
:: Vidahati [vi + dahati; dhā] to arrange, appoint, assign; to provide; to practise. — Present vidahati: see saṁ°; vidadhāti Jāt VI 537; vidheti Jāt V 107. potential vidahe Snp 927 (= vidaheyya Mahāniddesa 382); preterit vidahi Jāt V 347. Perfect 3rd plural vidadhu [Sanskrit vidadhuḥ] Jāt VI 284. infinitive vidhātuṁ Vinaya I 303 (bhesajjaṁ); gerund vidhāya Mahāvaṁsa 26, 12 (ārakkhaṁ, posting a guard). — gerundive vidheyya in meaning "obedient," tractable Jāt VI 291, — past participle vihita.
:: Vidalaka see pidalaka.
:: Vidaṁsaka (adverb) [from vidaṁseti] showing; danta° showing one's teeth (referring to laughter) AN I 261; Jāt III 222.
:: Vidaṁseti [vi + daṁseti = dasseti] to make appear, to show AN I 261; Theri 74; Jāt V 196; Miln 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; Jāt I 337; III 318; Miln 85; Vism 65, 124, 171, 175, 408; Dhp III 172; IV 220; Sammohavinodanī 343 (dvādasaṅgulāni vidatthi; dve vidatthiyo ratanaṁ, etc.).
:: Vidālana (neuter) [from vidāleti] breaking open, bursting, splitting Miln 1.
:: Vidāleti [vi + dāleti; see dalati] to break open, split, burst Thera 184; Peta Vatthu Commentary 135, 185, — past participle vidālita.
:: Vidālita [past participle of vidāleti] split, broken, burst Jāt 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 Jāt I 340, — past participle vidārita.
:: Vidārita [past participle of vidāreti] split, rent Saddhammopāyana 381.
:: Viddasu (adjective) [another form of vidvā = Skt. vidvān: see under vindati] skilled, wise MN I 65 (genitive singular and nominative plural viddasuno), 310 (the same). Usually in negative form aviddasu foolish Vinaya II 296 = AN II 56 (plural aviddasū); SN V 1; Theri 164 (plural aviddasū); Snp 762 (= bāla commentary); Dhp 268 = Cullaniddesa §514 (= aviññū Dhp III 395); Peta Vatthu Commentary 18.
:: Viddesa [from vi + disa] enmity, hatred Jāt III 353; Therīgāthā Commentary 268.
:: Viddesanā (feminine) [abstract formation from viddesa, cf. disatā2] enmity Theri 446; Jāt III 353.
:: Viddesin (adjective/noun) [vi + desin; see dessin] hating; an enemy Thera 547.
:: Viddessati [vi + dessati] to hate Theri 418. — gerundive viddesanīya to be hated, hateful Saddhammopāyana 82.
:: Viddha1 [past participle of vijjhati] pierced, perforated; hit, struck, hurt Snp 331; Mahāniddesa 414 (sallena); Miln 251 (eaten through by worms); Saddhammopāyana 201 (kaṇṭakena).
:: Viddha2 (adjective) [cf. Skt. vīdhra clear sky] clear; only in phrase viddha vigata-valāhaka deva a clear sky without a cloud Vinaya I 3; MN I 317 = SN I 65 = III 156 = V 44 = Iti 20. [BD]: SN 5.45.147.
:: Viddhaṁsa [from vidhaṁsati] demolition, destruction Jāt IV 58 (°kārin).
:: Viddhaṁsaka (adjective) [from viddhaṁsana] destroying as 165.
:: Viddhaṁsana (adjective-nuter) [from viddhaṁseti; cf. BHS vidhvaṁsana Divyāvadāna 180] shattering, destruction (transitive and intransitive), undoing, making disappear; adjective destroying SN IV 83; Miln 351 (kāsajja°); Jāt I 322; V 267 (adjective); Vism 85 (vikkhepa + v.); Vimāna Vatthu 58, 161 (adjective). — Often in phrase (denoting complete destruction): anicc-ucchādana-parimaddana-bhedana-viddhaṁsana-dhamma, e.g. DN I 76; MN I 500; AN IV 386; Jāt 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 Vism 8.
:: Viddhaṁsati [vi + dhaṁsati] to fall down, to be shattered, to be ruined Miln 237; Peta Vatthu Commentary 125 (potential °eyya). — causative viddhaṁseti to shatter, to destroy SN III 190 (both transative and intransitive, the latter for °ati); Jāt 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 Dhp III 129.
:: Viddhasta [past participle of viddhaṁsati] fallen to pieces, broken, destroyed MN I 227; AN II 50; Snp 542; Jāt I 203; V 69, 401; Vimāna Vatthu 6314 (= vinaṭṭha Vimāna Vatthu 265).
:: Viddhā poetic gerund of vijjhati Jāt VI 77.
:: Videsa [vi + desa; cf. disā at Vinaya I 50] foreign country Miln 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 Snp 772; ti° threefold DN I 134; Snp 509; nānā° various Peta Vatthu Commentary 53, 96, 113; bahu° manifold Therīgāthā Commentary 197; etc.
:: Vidha2 [= vidha1 as noun] form, kind Thera 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 DN I 101 has "vividha").
:: Vidhamaka (adjective) [from vidhamati] one who throws away or does away with; destroying, clearing away Miln 344 (kilesa-mala-duggandha°).
:: Vidhamana (neuter) [from vidhamati] destroying, scattering, dispersing Miln 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: SN III 190; Jāt I 284 (in play of words with dhamati to blow; preterit vidhami = viddhaṁsesi commentary); VI 490 (vidhamaṁ te raṭṭhaṁ, is ruined); Miln 91, 226 (Mārasenaṁ), 237, 337 (intransitive, with vikirati and viddhaṁsati). (2) vidhameti: Mahāniddesa 5; Jāt III 261 (poetic vidhamemasi [write °se!] = vidhamema, nāsema commentary); V 309; Miln 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 SN I 170; AN III 128; Jāt VI 33; Miln 288; Vism 17; Peta Vatthu Commentary 65, 161; Sammohavinodanī 339.
:: Vidhā (feminine) [cf. Skt. vidhā] 1. mode, manner, sort, kind; proportion, form, variety DN III 103 (ādesana°); Theri 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] SN II 253; III 80, 136, 170; AN 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. DN III 216; SN I 12; III 48, 80, 127; V 56, 98; Mahāniddesa 195; Vibhaṅga 367; Snp 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 Jāt III 178 (attano vidhānena "in his robes of office"); Vism 66f.; as 168 = Vism 122 (bhāvanā°); Sammohavinodanī 69, 71 (manasikāra°); Therīgāthā Commentary 273 (the same). 2. ceremony, rite Jāt VI 202 (yañña°); Miln 3. 3. Assignment, disposition, provision Jāt 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 Jāt VI 287.
:: Vidhātar [agent noun of vidahati] provider, disposer Jāt V 221 (dhātā vidhātā, as of Viśvakarman: cf. Macdonell, Vedic Mythology page 118).
:: Vidhāvati [vi + dhāvati] to run about, roam, cover space (accusative), stray SN I 37; Snp 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 Vism 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 Jāt II 243 (°rahita unlucky).
:: Vidhunāti [vi + dhunāti] 1. to shake SN I 197; Miln 399; Vism 71. 2. to remove, to skin (an animal) Vinaya I 193.
:: Vidhura (adjective) [Vedic vidhura: see vidhavā] 1. destitute, lonely; miserable, wretched Jāt V 399 (so read for vidura; according to Kern, Toevoegselen sub voce, but doubtful). 2. [vi + dhura] "burdenless," unequalled Snp 996 (= vigata-dhura, appaṭima Paramatthajotikā II 583); AN I 116 (here in meaning "clever," perhaps = vidura; spelled vidhūra). cf. Personal name Vidhura Paramatthajotikā I 128; Paramatthajotikā II 201 (as Vidhūra at Jāt IV 361).
:: Vidhutika [etymology?] a wreath Vinaya II 10; III 180.
:: Vidhūma and Vidhuma (adjective) [vi + dhūma] "without smoke," i.e. passionless, quiet, emancipated SN I 141 (K.S.: "no fume of vice is his"); Snp 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; AN II 130; Cullaniddesa §562; Vimāna Vatthu 3342 (= caturassa vījani) Vimāna Vatthu 147; Sammohavinodanī 71.
:: Vidhūpeti (°dhūpayati) [vi + dhūpayati] 1. to fumigate, perfume, diffuse Miln 252. 2. to scatter, destroy Vinaya I 2 (vidhūpayaṁ Māra-senaṁ); SN I 14; III 90 = AN V 325; SN IV 210; Paṭisambhidāmagga II 167, — past participle vidhūpita.
:: Vidhūpita [past participle of vidhūpeti] scattered, destroyed Snp 472 (= daḍḍha Paramatthajotikā II 409); Udāna 71 (so read for vidūpita).
:: Vidisā (feminine) [vi + disā] an intermediate point of the compass SN I 224; III 239; Snp 1122; Jāt I 20, 101; VI 6, 531.
:: Vidita [past participle of vindati] known, found (out) DN III 100; SN V 180; Snp 436, 1052; Mahāvaṁsa 17, 4; Sumaṅgalavilāsinī I 135 (a°).
:: Viditatta (neuter) [abstract from vidita] the fact of having found or known, experience Jāt II 53.
:: Vidomanassā (feminine) [vi + domanassa] absence of dejection Vism 504 = Sammohavinodanī 105.
:: Vidugga (adjective/noun) [vi + dugga] hard to walk; troublesome, difficult, painful. — (masculine) difficult passage; difficulty, distress DN III 27; AN III 128; Jāt III 269; IV 271.
:: Vidura (adjective) [from vid, cf. Skt. vidura] wise, clever Jāt V 399 (= paṇḍita commentary). cf. vidhura 2.
:: Vidū (adjective) [Vedic vidu] clever, wise, knowing, skilled in (—°) SN I 62 (loka°); V 197; Vinaya II 241 (plural para-citta-viduno); Snp 677 (vidūhi), 996; Jāt V 222 (dhamma°); Vimāna Vatthu 3011 (= sappañña Vimāna Vatthu 127); Miln 276; Mahāvaṁsa 15, 51 (ṭhānāṭhāṇa° knowing right and wrong sites). — In passive sense in dubbidū hard to know Jāt 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 AN II 50 (su°). Mostly negative a° not far, i.e. near Snp 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 DN I 138 (bhogakkhandha vigacchissati); Saddhammopāyana 523. Past participle vigata.
:: Vigaḷati [vi + galati] to drop Miln 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; SN I 30 (ariyadhammaṁ); Miln 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. Snp 483 (sārambhā yassa vigatā); Vimāna Vatthu 33 (padumā mā vigatā hotu). Otherwise as follows:
°āsa Puggalapaññatti 27; °āsava Paramatthajotikā II 51; °icchā Dhp 359; °khila Snp 19; °cāpalla DN I 115; Sumaṅgalavilāsinī I 286; °chavivaṇṇa Therīgāthā Commentary 80 (= vivaṇṇa); °jīvita Peta Vatthu Commentary 40; °paccaya Vism 541; Tikapaṭṭhāna 7, 21, 59; °paṭighāta Dhp IV 176; °mada Mahāvaṁsa 34, 94; °raja Snp 517; Jāt 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 SN I 180 (gerund vigāhiya); Jāt V 381 (°gāhisuṁ, preterit); Mahāvaṁsa 19, 29 (here as °gāhetvā). The gerund is also vigayha at Snp 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 Jāt I 208 (ñātakānaṁ aññamaññaṁ viggaho); Miln 90; often combined with kalaha, e.g. Vinaya II 88; AN IV 401; Mahāniddesa 302; Miln 383. 2. taking up form (literal seizing on), "incorporation," form, body DN II 210 = 226 (sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati); Vinaya I 97 (manussa°); II 286 (the same); IV 215 (tiracchānagata-manussa°), 269 (the same); Jāt 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 Miln 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 AN II 157; Paṭisambhidāmagga II 101. cf. BHS 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; Snp 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 DN I 8; SN V 419; Snp 930; Sumaṅgalavilāsinī I 91.
:: Vighasa [from vi + ghasati] remains of food, broken meat, scraps Vinaya IV 265, 266; Jāt 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) Jāt I 348; II 96; III 191; Dhp II 128. Also name of an animal Jāt VI 538.
:: Vighaṭṭita [vi + ghaṭṭita] struck, knocked, beaten Jāt 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 DN III 249; MN I 510; AN II 197f.; IV 161 (°pariḷāha); Snp 814 (= ugghāta pīḷana ghaṭṭana upaddava Mahāniddesa 140 = 170); Theri 450 (bahu° full of annoyance). — sa° connected with, or bringing vexation, with opposite a° free of annoyance: SN III 8; V 97; AN I 202f.; III 3, 429; Theri 352; Therīgāthā Commentary 242. 3. opposition MN I 499.
-pakkhika having its part in adversity, associated with trouble MN I 115; SN V 97; as 382; -bhūmi ground for vexation Snp 830 (cf. Mahāniddesa 170 with explanation as above).
:: Vighātavant (adjective) [vighāta + vant] full of annoyance or vexation SN III 16f.; AN II 143 (= discontented); Thera 899 (in same connection, negative); Peta Vatthu Commentary 260 (= distressed).
:: Vighāṭana (adjective) [from vighāṭeti] unfastening, breaking up, overthrowing Thera 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 AN III 248 (kaṅkhaṁ; varia lectio vitarati perhaps to be preferred); Snp 673; potential 3rd singular vihane Snp 975 (cf. Mahāniddesa 509); and vihāne Snp 348 = Thera 1268. — gerund vihacca: see abhi°. — passive vihaññati (q.v.), — past participle vihata.
:: Vihaṅga = vihaga, Jāt V 416; Peta Vatthu Commentary 154, 157; Saddhammopāyana 241.
:: Vihaṅgama (adjective) [viha + gam] going through the air, flying; (masculine) a bird AN II 39; III 43; Snp 221, 606; Thera 1108; Jāt 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 Snp 168f.; Peta Vatthu II 117 (= vighātaṁ āpajjati Peta Vatthu Commentary 150); IV 52 (with same explanation); Jāt I 73, 359; II 442; V 330; Sumaṅgalavilāsinī I 289. — present participle vihaññamāna Snp 1121 (with long and detailed exegesis at Cullaniddesa §604); SN 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 Vism 16). Synonyms are given at Vibhaṅga 194 with iriyati, vattati, pāleti, yapeti, yāpeti, carati; cf. Sammohavinodanī 262. See e.g. DN I 251; Snp 136, 301, 925; Puggalapaññatti 68; as 168; Sumaṅgalavilāsinī I 70, 132; Peta Vatthu Commentary 22, 67, 78. — Special forms: preterit 3rd singular vihāsi Snp page 16; Peta Vatthu II 960; Mahāvaṁsa 5, 233; Peta Vatthu Commentary 54, 121; 3rd plural vihiṁsu Thera 925, and vihaṁsu AN II 21; future viharissati AN III 70; vihessati Thera 257; vihissati Theri 181; and vihāhisi Jāt I 298 (doubtful reading!), where commentary explains as "vijahissati, parihāyissati"; with phrase sukhaṁ vihāhisi cf. dukkhaṁ viharati at AN I 95, and see also vihāhesi. — past participle not found.
:: Vihata1 [past participle of vihanati] struck, killed, destroyed, impaired Iti 100 (where AN I 164 reads vigata); Jāt VI 171; Saddhammopāyana 313, 425.
:: Vihata2 (adjective) [cf. Skt. vihṛti] broad, wide Jāt VI 171 (= puthula commentary).
:: Vihaviha [for vihaga] a sort of bird Thera 49 (varia lectio cihaciha). The commentary explains by "parillaka."
:: Vihāhesi "he banished" at Jāt 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 Jāt 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 SN II 282f.; jaṅghā° wandering on foot Peta Vatthu Commentary 73; divā° passing the time of day Snp 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 SN V 326; Paramatthajotikā II 136; dibba° supreme condition (of heart) Miln 225; brahma° divine state SN V 326; Paramatthajotikā II 136; Vism 295f. (ch. IX.); phāsu° comfort AN III 119, 132; sukha° happiness SN III 8; V 326; AN I 43; II 23; III 131f.; IV 111f., 230f.; V 10f. See further DN I 145, 196; III 220 (dibba, brahma, ariya), 250 (cha satata°), 281; SN II 273 (jhāna°); III 235 (the same); AN 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.; DN II 7; AN III 51, 299 (yathāvihāraṁ each to his apartment); Snp 220 (dūra° a remote shelter for a bhikkhu), 391; Vism 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; SN I 185 (°pāla the guard of the monastery); Jāt I 126; Miln 212; Vism 292; Dhp 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) Theri 94 (= vasanaka-ovaraka Therīgāthā Commentary 90).
:: Vihārika (adjective) = vihārin; in saddhi° co-resident AN III 70.
:: Vihārin (adjective) (—°) [from vihāra] dwelling, living; being in such and such a state or condition DN I 162 (appa-dukkha°), 251 (evaṁ°); AN I 24 (araṇa°), 26 (mettā); Iti 74 (appamāda°); Snp 45 (sādhu°), 375; Peta Vatthu IV 133 (araṇa°); Peta Vatthu Commentary 77, 230 (mettā°); Vimāna Vatthu 71. — eka° living alone SN II 282f.; IV 35; opposite saddhi° together with another; a coresident, brother-bhikkhu SN II 204; IV 103; AN II 239.
:: Vihāya is gerund of vijahati (q.v.).
:: Vihāyasa [cf. Skt. viha and vihāyasa] the air, sky Peta Vatthu Commentary 14. Cases adverbially: °yasā through the air Mahāvaṁsa 12, 10, and °yasaṁ the same Jāt 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 MN I 510; II 241f.; SN I 136; III 132; IV 73; V 357; DN III 240 (a°); Vinaya IV 143 (+ vilekhā); AN III 245, 291; Snp 247, 275, 277; Vibhaṅga 369; Nettipakaraṇa 25; Miln 295; Dhp I 55.
:: Viheseti [vi + hiṁs, or denominative from vihesā, cf. Geiger, Pāḷi Grammar §10.2] to harass, vex, annoy, insult SN IV 63; V 346; AN III 194; Vinaya IV 36f.; Udāna 44; Snp 277; Peta Vatthu IV 147 (vihesaṁ, preterit); IV 149 (vihesayi, preterit).
:: Vihesikā (feminine) [probably for Skt. vibhīṣikā, from bhī, Epic Skt. bhīṣā, cf. bhīṣma = Pāḷi bhiṁsa (q.v.)] fright Jāt III 147. (commentary says "an expression of fearfullness").
:: Viheti1 [for bibheti?] to be afraid (of) Jāt V 154 (= bhāyati commentary). cf. vibheti.
:: Viheti2 [contracted passive of vijahāti = vihāyati, cf. vihāhesi] to be given up, to disappear, to go awav Jāt IV 216. Kern, Toevoegselen sub voce wrongly = vi + eti.
:: Viheṭhaka (adjective) [from viheṭheti] harassing oppressing annoying Jāt 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 Jāt 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 DN I 116, 135; II 12; Snp 35; Jāt I 187; II 267; IV 375; Miln 6, 14; Dhp 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 SN I 165; Iti 86; Snp 117, 451; Peta Vatthu Commentary 123, 198.
:: Vihiṁsā (feminine) (and adjective °a) [abstract from vi + hiṁs, to injure] hurting, injuring, cruelty, injury DN III 215; 226 (°vitakka); SN I 202; II 151 (°dhātu); AN III 448; Snp 292; Mahāniddesa 207 (°saññā), 386, 501 (°vitakka); Vibhaṅga 86, 363 (°vitakka); Dhammasaṅgani 1348; Puggalapaññatti 25; Nettipakaraṇa 97; Miln 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 Jāt VI 201 (loka); Miln 345 (nagara); DN I 45, SN III 46; Puggalapaññatti 55 (aneka°); Mahāvaṁsa 10, 93; Peta Vatthu Commentary 51 (suṭṭhu°). añña° engaged upon something else Vinaya IV 269.
:: Vihitaka (adjective) = vihita; DN III 28f. (kathaṁ v. aggaññaṁ how was the beginning of things appointed?); — añña° engaged upon something else Jāt 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 Dhp 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 SN II 220; Peta Vatthu II 67 (jīvitaṁ). — gerund vihāya Mahāvaṁsa 12, 55; and vijahitvā Vinaya IV 269; Jāt I 117; III 361 (iddhānubhāvena attabhāvaṁ). — gerundive vihātabba AN III 307f.; Miln 371. — passive vihīyati Jāt VI 499 (eko v. = kilamissati commentary), — past participle vijahita and vihīna.
:: Vijahita [past participle of vijahati] left, given up, relinquished; only in negative a° Jāt I 71, 76, 94, 178.
:: Vijambhanā (feminine) [vi + jambhanā] arousing activity, energy Jāt VI 457.
:: Vijambhati [vi + jambhati] to rouse oneself, to display activity, often applied to the awakening of a lion SN III 84; AN II 33; Jāt I 12, 493; V 215 (°amāna, present participle, getting roused), 433, 487; VI 173; Vism 311.
:: Vijambhikā (feminine) [from vijambhati] yawning (before rising i.e. drowsiness, laziness, in stereotype combination with arati and tandī SN I 7 (translation "the lanquid frame"); AN I 3; Vibhaṅga 352; Vism 33. As vijambhitā at SN V 64; Jāt I 506 (here in meaning "activity, alertness," but sarcastically as sīha°); Sammohavinodanī 272 (= kāya-vināmanā).
:: Vijana (adjective) [vi + jana] deserted of people, lonely SN I 180; Therīgāthā Commentary 252. -°vāta: see vāta.
:: Vijaṭana (neuter) [from vijaṭeti] disentangling Miln 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.); Miln 3; Vism 1, 2. 2. to plunder Jāt III 523, — past participle vijaṭita.
:: Vijaṭita [past participle of vijaṭeti] disentangled SN I 165.
:: Vijaya [from vi + ji] victory; conquering, mastering; triumph over (—°) DN I 46; AN 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 Jāt IV 102. gerund vijeyya Snp 524, 1002; and vijetvā Jāt III 523, — past participle vijita. cf. abhi°.
:: Vijāna (adjective-neuter) [from vijānāti] understanding; as adjective (—°) in compounds du° (dubbijāna) hard to understand SN I 60; Jāt IV 217; and su° easy to perceive Snp 92; Jāt IV 217.
:: Vijānana (neuter) [the diæretic form of Skt. 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 Snp 93f., 763; Dhp 64, 65; Mahāniddesa 442. See also viññāṇa 2a. — imperative 2nd singular vijāna Snp 1091 (= ājāna Cullaniddesa §565 b); Peta Vatthu IV 55 (= vijānāhi Peta Vatthu Commentary 260); present participle vijānanto Snp 656, 953; Peta Vatthu IV 188; Peta Vatthu Commentary 41; and vijānaṁ negative a° ignorant Dhp 38, 60; Iti 103. Potential 1st singular (poetic) vijaññaṁ Jāt III 360 (= vijāneyyaṁ commentary); Snp 1065, 1090, 1097 (= jāneyyaṁ Cullaniddesa §565 a); and vijāniyaṁ Vimāna Vatthu 415 (paṭivijjhiṁ commentary); 3rd singular vijañña Snp 253, 316, 967 (cf. Mahāniddesa 489). — gerund vijāniya Mahāvaṁsa 8, 16; viññāya Snp 232; and viññitvā Vinaya IV 264. — preterit (3rd plural) vijāniṁsu Mahāvaṁsa 10, 18. — passive viññāyati Peta Vatthu Commentary 197; future viññissati Thera 703. — infinitive viññātuṁ SN 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 Jāt II 140; Peta Vatthu II 23 (= pasūtā Peta Vatthu Commentary 80).
-kāla time of birth Jāt II 140; -ghara birth-chamber Miln 301.
:: Vijāti in °loha a kind of copper Sammohavinodanī 63.
:: Vijāyana (neuter) [from vijāyati] bringing forth, birth, delivery AN I 78; Jāt III 342; VI 333; Vism 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 Jāt VI 340.
:: Vijāyin (adjective/noun) [from vijāyati] in feminine °inī able to bear a child, fertile Jāt IV 77 (opposite vañjhā); Dhp I 46 (the same).
:: Vijigucchati [vi + j.] to loathe Snp 41 (°amāna = aṭṭiyamāna harāyamāna Cullaniddesa §566), 253, 958 (°ato = aṭṭiyato harāyato Mahāniddesa 466), 963; Mahāniddesa 479.
:: Vijina [doubtful] distress (?), in stock phrase at AN V 156, 158, 160, 162 (varia lectio at all passages vicina).
:: Vijita [past participle of vijayati] 1. conquered, subdued, gained, won Snp 46; Paramatthajotikā II 352; Sumaṅgalavilāsinī I 160; Peta Vatthu Commentary 75, 76, 161. cf. nijjita. 2. (neuter) conquered land, realm, territory, kingdom Jāt I 262; Vimāna Vatthu 8120 (= desa Vimāna Vatthu 316); Dhp I 386.
-aṅga at Peta Vatthu III 117 (Peta Vatthu Commentary (= Paramatthadīpanī IV) 176) read vījit°; -indriya one who has conquered his senses Snp 250; -saṅgāma by whom the battle has been won, victorious DN II 39; Iti 76; Cullaniddesa §542; Puggalapaññatti 68.
:: Vijitāvin (adjective) [vijita + āvin; see Geiger, Pāḷi Grammar 198.3] victorious DN I 88 (caturanta + v.); II 146; SN III 83; Snp 552, 646; Sumaṅgalavilāsinī I 249; Dhp IV 232; Paramatthajotikā II 162.
:: Vijīyati at Jāt 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) SN 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 MN I 448; AN 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. SN 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 MN 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 (DN I 63-86), repeated in nearly every Suttanta of DN 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 DN 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 MN 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 Vism 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 DN III 220, 275, and poetically at AN 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 SN I 146 (where it refers to Nos. 3, 5, 8 of above enumeration), 192, 194. In brahmanic sense at Snp 594 (= tiveda Paramatthajotikā II 463). Both meanings compared and contrasted at AN 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; Snp 656; Paṭisambhidāmagga I 34; II 56; Peta Vatthu IV 134; Miln 359 (+ chaḷabhiññā); Dhp 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 DN III 97, 98, 237; SN I 153, 166; II 284; V 197; AN II 163; IV 238; V 327; Snp 163, 289, 442. — On vijjā in the doctrinal application see: DN III 156, 214, 274; SN II 7f. (cakkhu, ñāṇa, paññā, vijjā, āloka); III 47; 163; 171; IV 31, 49f. AN I 83; II 247; Snp 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 DN I 213 (Gandhārī nāma v., also mentioned at Jāt IV 498 as practised by physicians), 214 (Maṇika n. v.); Jāt III 504 (Cintāmaṇi v.); IV 323 (vatthu°: see under vatthu), 498 (ghora°); V 458 (aṅga° palmistry); Miln 200; Dhp 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 DN I 9 (aṅga°, vatthu°, khetta° etc.; cf. DB I 18, 19).
-gata having attained wisdom Snp 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 Jāt I 259; -dhara a knower of charms, a sorcerer Jāt III 303, 529; IV 496; V 94; Miln 153, 200, 267; -bhāgiyā (dhammā) (states) conducive to wisdom (6 kinds of saññā) AN III 334; cf. DN III 243; SN V 395; AN IV 52f. -mayā (iddhi) (potency) accomplished by art or knowledge (Expositor I 122) Vism 383; see iddhi; -vimutti wisdom (higher knowledge) as salvation SN 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 Jāt IV 272; infinitive °ituṁ ibid.; gerund °itvā Vinaya II 150; Jāt I 201 (boring through timber); Paramatthajotikā II 505 (kilese); Peta Vatthu Commentary 155; and viddhā Jāt VI 77. — passive vijjhati: gerund °itvā having been hit Jāt III 323; present participle vijjhamāna Peta Vatthu Commentary 107; gerundive viddheyya Jāt VI 77, — past participle viddha. — causative vijjheti Jāt I 45 (sūlehi vijjhayanto); and vedheti to cause to be pierced Jāt VI 453 (future vedhayissati), — past participle vedhita.
:: Vijjhāpeti [vi + jhāpeti] to extinguish Vinaya I 31; II 219, 221; Jāt IV 292; Miln 42.
:: Vijjhāyati [vi + jhāyati2] to be extinguished, to go out (of fire) Vinaya I 31 (imperative °āyatu and future °āyissati); Dhp I 21 (akkhīni dīpa-sikhā viya vijjhāyiṁsu).
:: Vijjotalati [Frequently of vijjotati? Or = vijjotayati = vijjoteti?] to flicker Vinaya II 131; MN 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: SN I 100 (°māli); AN I 124 (°ūpamacitta); Jāt V 322 (°vaṇṇin); Puggalapaññatti 30; Miln 22 (°jāla); Vimāna Vatthu 12; Saddhammopāyana 244, 598. (b) vijjutā: Thera 1167; Jāt 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 SN I 106; Jāt I 103, 279, 501.
:: Vikaca (adjective) blossoming Sumaṅgalavilāsinī I 40.
:: Vikala (adjective) [Sanskrit vikala] defective, in want of, deprived, (being) without Theri 391; Peta Vatthu IV 14; Jāt IV 278; VI 232; Miln 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 SN IV 71 (cittaṁ na vikampate); Thera 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 Thera 1076; as comment on Snp 843); Jāt VI 488. — present participle medium vikampamāna, only negative a° not hesitating, settled, well balanced, resolved Snp 842; Jāt 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 Snp 952; Vimāna Vatthu 5022.
:: Vikanta = vikatta; cut open, cut into pieces Jāt II 420.
:: Vikantana (neuter) [from vikantati] knife MN I 244. cf. vikattana.
:: Vikantati [vi + kantati2] to cut Jāt 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?) Jāt 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 Jāt 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) Snp 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 Jāt V 4 (ambapakkaṁ satthena v.; commentary not quite correctly = vicchindati), — past participle vikappita.
:: Vikappin (adjective) [from vikappa] having intentions upon (—°), designing AN III 136 (an-issara° intentional unruliness).
:: Vikappita [past participle of vikappeti] prepared , put in order, arranged, made; in combination su° well prepared , beautifully set Snp 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 Jāt II 166 (= vikāraṁ akāsi parivattayi commentary); so read for Text vyākāsi. — Imperative passive 3 singular vikiriyyatu "let him be disturbed" Jāt 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 Jāt 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 Jāt I 59 (ābharaṇa° kind of ornament), 243 (maccha-maṁsa°); Miln 403 (bhojana° all kinds of material things); Vism 376 (bhājana° special bowl); Sammohavinodanī 230 (pilandhana°); Dhp II 10 (khajja°). 2. product, make; vessel: danta° "ivory make," i.e. vessels of ivory MN II 18; DN I 78; Jāt I 320. 3. Arrangement, get up, assortment; form, shape Jāt V 292 (mālā° garland arrangement).
-phala an assortment of fruit Jāt V 417.
:: Vikatika (feminine) [from vikati] a woollen coverlet (embroidered with figures of lions, tigers etc.) DN I 7 (cf. Sumaṅgalavilāsinī I 87); AN I 181; Vinaya I 192; Therīgāthā Commentary 55 (Apadāna verse 10: tūlikā°).
:: Vikatta (adjective) [past participle of vi + kantati2] cut open Jāt VI 111 (varia lectio °kanta).
:: Vikattana (neuter) [from vi + kantati2] cutter, knife Vinaya III 89 (tiṇha go°) MN I 449; Jāt VI 441.
:: Vikatthana (neuter) [from vi + katth] boasting Paramatthajotikā II 549.
:: Vikatthati [vi + katthati] to boast, show off SN II 229; Jāt I 454 (= vañcana-vacanaṁ vadati commentary), — past participle vikatthita.
:: Vikatthin (adjective) [from vi + katth] boasting; only negative a° not boasting, modest AN V 157; Snp 850; Miln 414.
:: Vikatthita (neuter) [from vikatthati] boasting Jāt 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 DN I 167; MN 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); Jāt 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; Snp 386; Peta Vatthu Commentary 12. (2) too late Vimāna Vatthu 848 (= akāle Vimāna Vatthu 337); Dhp I 356; IV 69. (3) very late (at night) Jāt V 458.
-bhojana taking a meal at the wrong time, i, e. in the afternoon Vinaya I 83; DN I 5; AN I 212; II 209; Snp 400; Sumaṅgalavilāsinī I 77.
:: Vikāra [from vi + kṛ] 1. change, alteration, in mahā° great change Vism 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 Dhp IV 90; mukha° grimace, contortion of the face, Jāt II 448; Peta Vatthu Commentary 123; hattha° hand-figuring, signs with the hand, gesture Vinaya I 157 (+ hattha-vilaṅghaka) = MN I 207 (reads vilaṅgaka); Vinaya V 163 (with other similar gestures); Jāt 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); Miln 224 (tāvataka v. temporary inconvenience), 254 (°vipphāra disturbing influence); Paramatthajotikā II 189 (bhūta° natural blemish). 4. constitution, property, quality (cf. Compendium 157 2, 1681) Vism 449 (rūpa° material quality); Vimāna Vatthu 10. 5. deception, fraud Peta Vatthu Commentary 211 (= nikati). — cf. nibbikāra.
:: Vikāsa [vi + kas: see vikāsati1] opening, expansion Jāt 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 Jāt 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 Jāt 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); Jāt V 82.
-kesa with dishevelled hair Jāt I 47; Vism 415; -vāca (adjective) of loose talk SN I 61 (= asaññata-vacana Kindred Sayings I 320); Puggalapaññatti 35 (same explanation Puggalapaññatti 217): Jāt V 77 (= patthaṭavacana commentary).
:: Vikiraṇa (neuter and adjective) [from vikirati] 1. scattering, dispersing being scattered or dispersed DN 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 Dhp III 109 in formula bhedana-vikiraṇa-viddhaṁsanadhamma i.e. "of the nature of total destruction." cf. BHS 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 SN 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) MN I 127; SN 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 (SN 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); SN IV 41 (kāyo vikiri [came to pieces] seyyathāpi bhusa-muṭṭhi); Jāt I 226; Peta Vatthu II 38 (vikiri, varia lectio for okiri); Miln 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 Jāt III 368, — past participle vikiṇṇa.
:: Vikitteti [vi + kitteti] to slander Miln 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) SN 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 Jāt I 449. 2. strength, heroism Jāt II 211, 398; III 386 (°porisa).
:: Vikkamati [vi + kamati] to have or show strength, to exert oneself Jāt III 184 (= parakkamati ￼); Miln 400, — past participle vikkanta.
:: Vikkandati [vi + kandati] to cry out, lament, wail Jāt VI 525.
:: Vikkanta [past participle of vi + kram] heroic Jāt I 119; II 211; IV 271; Miln 400 (°cārin, of a lion).
:: Vikkaya [vi + kaya] selling, sale AN II 209; Snp 929 (kaya + v.); Jāt I 121; II 200; IV 115 (majja°); Miln 194 (°bhaṇḍa goods for sale, merchandise); Peta Vatthu Commentary 29, 113 (°bhaṇḍa).
:: Vikkayika and °kāyika (adjective/noun) [from vikiṇāti] 1. A salesman, vendor Dhp IV 50 (ā). 2. for sale Jāt I 201 (ā); Dhp I 269 (a).
:: Vikkhalita (neuter) [vi + khalita2] stumbling, fault, faux pas AN I 199.
:: Vikkhambha [vi + khambha 1] diameter (literal support) Jāt 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; Jāt III 15 (kilesa° + metta-bhāvana-jhān'uppatti); IV 17; Vism 320; Saddhammopāyana 455. — Usually in following compounds: °pahāna elimination (of character-blemishes) by discarding Jāt II 230; Cullaniddesa §203; Vism 5; as 352; Paramatthajotikā II 19; °vimutti emancipation by elimination Jāt II 35; °viveka arrest by aloofness as 12, 164; Vism 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 Snp 969 (= abhibha vati etc. Mahāniddesa 492); Vism 268; Jāt I 303 (jhānabalena kilese v.); Miln 34 (nīvaraṇe); Dhp 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) Vism 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 DN 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; SN II 269; Jāt I 266, 459; Peta Vatthu Commentary 75, 209, 241 (= ācameti), — past participle vikkhālita.
:: Vikkhālita [past participle of vikkhāleti] washed off, cleansed Vinaya II 201; Vism 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 Vism 110 = Miln 332 (°saññā); Vism 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 Jāt VI 139. 2. perplexity, confusion DN I 59. — vācā° equivocation, senseless talk DN I 24. 3. in citta° and cetaso v. upset of mind, unbalanced mind, mental derangement: citta° SN I 126; Puggalapaññatti 69; cetaso AN III 448; Dhammasaṅgani 429; Vibhaṅga 373. — avikkhepa equanimity, balance DN III 213; AN 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 Vism 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. BHS vikṣepa refusal Avadāna-śataka I 94] refusal, denial Sammohavinodanī 493 (see vikiraṇa 1).
:: Vikkhipatti to be disturbed Jāt I 400 (gocare, in ...); Miln 337 (cittaṁ), — past participle vikkhitta.
:: Vikkhitta (adjective) [vi + khitta] — upset, perplexed, mentally upset, confused SN II 122 (°citta); V 157, 263f.; AN III 174 (°citta); V 147 (the same); Vism 410 (= uddhaccānugata). — a° undisturbed, composed, collected AN V 149; Iti 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) Vism 110 (°saññā) = Miln 332; Vism 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 Vism 179. 2. citta° of unbalanced or deranged mind Miln 308.
:: Vikkhīṇa [vi + khīṇa] totally destroyed, finished, gone Theri 22.
:: Vikkhīyati [vi + khīyati] to go to ruin, to be destroyed, to be lost Jāt V 392 (future °īyissati), — past participle vikkhīṇa.
:: Vikkhobhita [past participle of vikkhobheti: see khobha] thoroughly shaken up or disturbed Miln 377.
:: Vikkiṇāti [vi + kiṇāti] to sell Jāt I 227, 377 (gerund vikkiṇitvā); Peta Vatthu Commentary 100 (the same), 191 (preterit vikkiṇi). — infinitive vikketuṁ Jāt III 283. — gerundive vikkiṇiya = for sale Dhp 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 Vism 260 has duṭṭha-khīra-vaṇṇa, which seems faulty.
:: Vikopana (neuter) [from vi + kup] upsetting, injuring, doing harm Jāt II 330 = IV 471; Miln 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; Miln 276 (vikitteti + v.). 3. to destroy Jāt VI 68 (padaṁ a track).
:: Vikopin (adjective) [vi + kup] shaking, disturbed; negative a° Jāt VI 226.
:: Vikoṭṭita [vi + koṭṭita] beaten, cut, slain, killed Miln 304 (koṭṭita + v.).
:: Vikubbana (neuter) and °ā (feminine) [from vikubbati] miraculous transformation, change; assuming a different form by supernatural power; miracle Thera 1183; Paṭisambhidāmagga II 174, 210; Dīpavaṁsa VIII 6 (°esu kovida); Mahāvaṁsa 19, 19; Miln 343; Vism 309, 316f. More specific as iddhi-vikubbana (or °ā), i.e. by psychic powers, e.g. DN II 213; Vism 373f.; or vikubbanā iddhi Vism 378, 406; Vimāna Vatthu 58; as 91 (the various forms of iddhi). cf. Points of Controversy 50; Compendium 61. — The BHS 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 Jāt 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 Jāt V 308.
:: Vikujjhita [vi + past participle of kujjheti] made angry, angered, annoyed, vexed MN II 24 (so read for vikujjita).
:: Vikulāva(ka) (adjective) [vi + kulāva] having no nest, without a nest SN I 224 (ka); Jāt I 203.
:: Vikuṇita (adjective) [vi + kuṇita] distorted, deformed Vism 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; Jāt V 12.
:: Vikūla (adjective) [vi + kūla] sloping down, low-lying AN I 35 (contrasted with ukkūla). We should expect ni° for vi°, as in BHS (see ukkūla).
:: Vikūlaka (adjective) [from vikūla] contrary, disgusting Theri 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; MN I 393. 2. slender (of waist) Jāt V 96 (see virāgita), 216 (see vilāka).
:: Vilaggita (adjective) [vi + laggita] stretched or bending (?), slender Jāt IV 20 (see under vilāka).
:: Vilajjati [vi + lajjati] to be ashamed, to be bashful, to pretend bashfullness Jāt 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.) Miln 405; Nettipakaraṇa 78; Sammohavinodanī 250f.
:: Vilamba (adjective) [vi + lamba] hanging down; only in reduplicated-iterative compound olamba-vilamba dropping or falling off all round Jāt IV 380.
:: Vilambati [vi + lambati] to loiter, to tarry, literally "hang about" Jāt I 413; Dhp I 81. [BD]: USAmerican English: hang out; hang around; hang
:: Vilambin (adjective) [vi + lambin] hanging down, drooping MN 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 = MN 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 Jāt I 496. 2. to lament, wail Thera 705; Jāt II 156; V 179; Miln 275; Therīgāthā Commentary 148 (Apadāna verse 66).
:: Vilasati [vi + lasati] to play, dally, sport; to shine forth, to unfold splendour Jāt 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 Jāt V 420.
:: Vilaya [vi + laya, cf. līyati] dissolution; °ṁ gacchati, as much as "to be digested," to be dissolved Miln 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 Jāt 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. — Jāt 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 Jāt I 496; V 24. cf. saṁ°.
:: Vilāpanatā (feminine) = vilāpa Puggalapaññatti 21.
:: Vilāsa [from vilasati] 1. charm, grace, beauty Jāt I 470; VI 43; Miln 201; Therīgāthā Commentary 78; Peta Vatthu Commentary 3. — desanā° beauty of instruction Sumaṅgalavilāsinī I 67; Vism 524, 541; Tikapaṭṭhāna 21. 2. dalliance, sporting, coquetry Jāt 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 AN I 107, 212; II 209; Thera 616 (sīlaṁ v. seṭṭhaṁ. cf. Jāt III 290); Puggalapaññatti 51, 58; Peta Vatthu II 316; Sumaṅgalavilāsinī I 77, 88.
:: Vilikhati [vi + likhati] 1. to scrape, scratch SN 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 AN III 57; Jāt 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 Jāt I 50 (gandhehi), 254 (the same).
:: Vilitta [past participle of vilimpati] anointed DN I 104 (su-nahāta suvilitta kappita-kesa-massu); Jāt 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) Jāt IV 72 (nava°gosappi freshly matured ghee); Miln 301 (phalāni ripe fruit). 3. [cf. līyati 2] molten, i.e. refined, purified Jāt 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 Jāt V 506 commentary.
:: Vilīva and Viliva (adjective) [Kern, Toevoegselen sub voce compares Skt. bilma slip, chip. Phonetically viliva = Skt. 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 MN I 566 (Buddhaghosa on MN I 429); Vism 310 (°maya).
:: Vilīvakāra [vilīva + kāra] a worker in bamboo, a basketmaker Vinaya III 82; Miln 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 Jāt IV 498; Vism 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 Jāt I 48) or time (right or wrong), continent, sky (orientation), family (or clan) and one's (future) mother: Jāt I 48, 49; Dhp I 84; as eight at Miln 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 Theri 282; Jāt I 48, 49; Dhp I 84; Miln 193; Mahāvaṁsa 22, 18, — past participle vilokita. cf. pa° and vo°.
:: Vilokita (neuter) [past participle of viloketi] a look AN 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 Jāt 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); Jāt III 113; Dīpavaṁsa VII 55; Dhp 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; Miln 29, 295; as 253.
:: Vilopa [vi + lopa] plunder, pillage MN I 456 (maccha° fish haul); Jāt I 7; III 8; VI 409; Dīpavaṁsa IX 7 (°kamma). vilopaṁ khādati to live by plunder Jāt VI 131.
:: Vilopaka (adjective) [from vilopa] plundering, living by plundering Jāt I 5; Miln 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 MN I 80, 450.
:: Vilulita (adjective) [vi + luḷita; cf. BHS 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 Jāt I 370 (°cora); II 239 (passive).
:: Vilumpamāna(ka) [original present participle medium of vilumpati] plundering, robbing Jāt V 254; Peta Vatthu Commentary 4 (°ka cora).
:: Vilumpana (neuter) [from vilumpati] plundering Dhp III 23.
:: Vilumpati [vi + lumpati] to plunder, rob, steal, ruin SN I 85 = Jāt II 239; V 99; Miln 193; Vimāna Vatthu 100; Dhp III 23. — passive viluppati Jāt V 254 (gloss for °lump° of page 253), — past participle vilutta. — causative II vilumpāpeti to incite to plunder Miln 193; Jāt I 263.
:: Vilutta [past participle of vilumpati] plundered, stripped, robbed, ruined SN I 85 = Jāt II 239; Jāt V 99; VI 44; Miln 303; Mahāvaṁsa 33, 71 (corehi).
:: Vilūna (adjective) [vi + lūna] cut off (always with reference to the hair) MN III 180 = AN I 138; Miln 11; Peta Vatthu Commentary 47.
:: Viḷayhati [vi + dayhati] to burn (intransitive) Jāt II 220.
:: Viḷāra at AN III 122 read as biḷāra (sasa-biḷārā rabbits and cats).
:: Vimada (adjective) [vi + mada] disintoxicated, without conceit Jāt V 158 (taken as "unconscious" by commentary).
:: Vimaddana (neuter) [vi + maddana] crushing, destroying Vimāna Vatthu 232.
:: Vimajjana (neuter) [from vi + majjati2] making smooth, polishing MN I 385.
:: Vimala ￼ (adjective) [vi + mala] without stains, spotless, unstained, clean, pure AN IV 340; Snp 378, 476, 519, 637, 1131 (cf. Cullaniddesa §586); Jāt I 18; Miln 324; Dhp IV 192.
:: Vimalayaka [cf. Skt. vimalaka] a certain precious stone of dark-blue colour Vimāna Vatthu 111.
:: Vimana (adjective) [vi + mano] 1. perplexed, consternated Miln 23, 118; Peta Vatthu Commentary 274. 2. infatuated Theri 380. 3. distracted, distressed Thera 1051; Jāt VI 523.
:: Vimariyādikata (adjective) [vi + mariyādā + kata] literally made unrestricted, i.e. delivered, set free SN II 173; III 31 (vippamutto °ena cetasā viharati); VI 11; AN V 151f. — At Thera 184 varia lectio for vipariyādi°.
:: Vimata (adjective) [from vi + man] perplexed, in doubt Jāt V 340.
:: Vimati (feminine) [vi + mati] doubt, perplexity, consternation DN I 105; SN IV 327; AN II 79, 185; Apadāna 29; Dhammasaṅgani 425; Jāt III 522; Miln 119, 144, 339; Sumaṅgalavilāsinī I 274.
:: Vimaṭṭha (adjective) [vi + maṭṭha] smoothed, soft, smooth, polished Jāt V 96 (°ābharaṇa), (commentary explains as "visāla"), 204, 400 (of ornaments). °ubhato-bhāga° polished or smooth on both sides MN I 385; AN V 61 = MN 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; Jāt 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 Thera 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: Jāt I 240 (vimāna-petiyo sattāhaṁ sukhaṁ anubhavanti, sattāhaṁ dukkhaṁ); Jāt 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 Jāt V 2; Peta Vatthu Commentary 244; Dhp 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: Dhp III 291f. In the description of the vimāna of the nāga-king (Jāt 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 Dhp III 7. Of the Vimāna itself it is said that it appears (pāturahosi), e.g. Vimāna Vatthu 188; Dhp I 131; or arises (uggañchi) Dhp 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 Thera 1190; samudda-majjhe Peta Vatthu Commentary 47), where access is possible only through adventures after shipwreck or similar causes (Jāt 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 Jāt 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 Jāt 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; Dhp III 291), or in the Tusita heaven. Thus Tusita-pura interchanges with Tusita-vimāna at Dhp II 208. The latter occurs e.g. At Dhp 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 (Dhp 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 Dhp III 7; Therīgāthā Commentary 55; No. twelve e.g. At Jāt VI 116; Dhp 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 Dhp 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° (Dhp III 291), or vara° (Vimāna Vatthu 130), or vimāna° (Vimāna Vatthu 3110). — The vimānas are specified as deva-vimāna "heavenly palace," e.g. Jāt I 59; Vism 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. DN I 17 (here perhaps "palace of Brahmā"); III 28 ("abode of Brahmās" Rhys Davids); Iti 15; Vism 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. Dhp 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: Jāt 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 AN II 33 (ye devā dīghāyukā uccesu vimānesu cira-ṭṭhitikā). At SN I 12 = 23 we should read "na ca mānaṁ" for "na vimānaṁ" (Kindred Sayings I 18).
:: Vimāna2 [vi + māna] disrespect, contempt Snp 887 (°dassin showing contempt).
:: Vimānana (neuter) [vi + mānana] disrespect, contempt DN III 190 (a°); Miln 377, 386.
:: Vimāneti [vi + māneti] to disrespect, to treat with contempt Vinaya II 260; Snp 888; Mahāniddesa 297, — past participle vimānita.
:: Vimānita [past participle of vimāneti] treated with contempt AN III 158, 160.
:: Vimba is another spelling for bimba at SN V 217. cf. BHS vimbaka (form of face) Divyāvadāna 172, 525.
:: Vimhaya [cf. Skt. vismaya, vi + smi] astonishment, surprise, disappointment Jāt 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 Vism 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 Jāt VI 270 (su° very dismayed); Miln 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 DN II 70, 111); III 34, 35, 230, 288; MN I 196 (samaya° and asamaya°); SN I 159 (cetaso v.); II 53, 123; III 121; IV 33; AN II 87; IV 316; V 11; Vinaya V 164 (cittassa); Snp 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; Vism 13, 668f.; Miln 159; Peta Vatthu Commentary 98; Saddhammopāyana 34, 264. The three vimokkhas are: suññato v., animitto v., appaṇihito v. Paṭisambhidāmagga II 35; Vism 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 DN III 262 (cf. DB III 242), AN I 40; IV 306; Vibhaṅga 342; explained in detail at Paṭisambhidāmagga II 38-40. [cf. BHS 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; AN 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 MN I 352; SN II 94, 124; III 46, 189; IV 86; V 218; AN IV 126f., 135, 179; Snp 755; Puggalapaññatti 61, 68; Saddhammopāyana 613. — preterit 3rd plural vimucciṁsu Snp 149, — past participle vimutta. See also (an)upādā and (an)upādāya. — causative vimoceti to cause to be released or emancipated, to set free AN II 196 (cittaṁ); Vinaya III 70 (the same). — gerundive vimocanīya AN 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; AN IV 75, 179, 340; V 29; DN III 97, 100, 133, 258; SN I 23, 35; III 13, 53, 137; Snp 354, 475, 522, 877, 1071f., 1101, 1114; Mahāniddesa 283; Cullaniddesa §587; Peta Vatthu IV 132 (arahā + v.); Vism 410. — Often as cittaṁ v. An emancipated heart, e.g. DN I 80; AN III 21; SN I 46, 141; III 90; IV 164; V 157 (here taken by Mrs. Rhys Davids at SN VI 93, Index, as "unregulated, distrait"); Snp 975; Mahāniddesa 284; Vibhaṅga 197. ubhatobhāga° emancipated in both ways (see DB II 70) DN II 71; III 105, 253; SN I 191; AN I 73; IV 10, 77, 453; V 23; MN I 439, 477f. — paññā°, emancipated by insight, freed by reason (see DB II 68) SN I 191; II 123; DN II 70; III 105, 254; MN I 439, 477. — saddhā° freed by faith AN I 73; IV 10, 77; V 23; Paṭisambhidāmagga II 52; MN I 439, 477. — anupādā vimutta freed without any further clinging to the world MN I 486; SN II 18; III 59; IV 83 and passim.
-atta having an emancipated self SN III 46, 55, 58; AN 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 AN III 21f.; DN III 241, 279; Paṭisambhidāmagga I 5.
:: Vimutti ￼ (feminine) [from vimuccati] release, deliverance, emancipation DN I 174; III 288; SN V 206f. (abhijānāti), 222 (ariya°), 266, 356; AN II 247, III 165 (yathābhūtaṁ pajānāti), 242, Snp 54, 73, 725f.; Jāt I 77, 78, 80; Paṭisambhidāmagga I 22; II 143f.; Mahāniddesa 21; Puggalapaññatti 27, 54f.; Vibhaṅga 86, 272f., 392 (micchā°) Nettipakaraṇa 29; Vism 410; Saddhammopāyana 614. — ceto° (and paññā°) emancipation of heart (and reason) DN I 156; III 78, 108, 247f., 273; SN I 120; II 214; IV 119f.; V 118f., 289f.; AN 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 AN II 222f.; V 327; Paṭisambhidāmagga I 107; II 173. — See also Arahatta, upekkhā, khandha II A, dassana, phala, mettā.
-rasa the essence of emancipation AN I 36; IV 203; Peta Vatthu Commentary 287; -sāra substance or essence of emancipation AN II 141, 243; IV 385.
:: Vinadati [vi + nadati] to cry or shout out, to scold Jāt III 147 (kāmaṁ vinadantu let them shout!). cf. BHS vinādita "reviled" Divyāvadāna 540.
:: Vinaddha [past participle of vinandhati] covered, bound, intertwined Vinaya I 194 (camma°, onaddha + v.); Jāt V 416; VI 589 (kañcanalatā° bheri); Vism 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 MN I 227; AN II 39; Snp 542 (= ucchinna Paramatthajotikā II 435); Thera 216; Jāt VI 60 (viddhasta +, as at Snp 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; Vism 253 (present participle vinandhamāna: so read for vinaddh°), — past participle vinaddha.
:: Vinassati [vi + nassati] to be lost; to perish, to be destroyed SN IV 309; MN II 108 (imperative vinassa "away with you"); Jāt III 351; V 468; Peta Vatthu III 45; Vism 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); SN I 40; Snp 921; AN 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. SN IV 7f.; V 137f., 241; AN IV 175; Nettipakaraṇa 22. 2. rule (in logic), way of saying or judging, sense, terminology (cf. iminā nayena) SN IV 95 (ariyassa vinaye vuccati loko); AN 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 Snp 916, 974; Jāt IV 241 (= ācāra-vinaya commentary); AN 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) DN I 229; Vinaya II 237f.; MN I 284; II 181f.; AN I 283; III 297, 327; SN I 9; III 65; Udāna 53; Vimāna Vatthu 3. Often approaches the meaning of "Buddhist order," e.g. Vinaya I 69; DN I 176; MN I 68, 459, 480; III 127; SN II 120; AN I 185; II 123; V 122. — See further Vinaya II 96 (vinaye cheko hoti); AN II 168 (ayaṁ dhammo, ayaṁ v., idaṁ satthu-sāsanaṁ); Vism 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; AN 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 Vism 72, 272; Sammohavinodanī 334; Paramatthajotikā I 97; -ānuggaha taking up (i.e. following the rules) of the Vinaya Vinaya III 21; AN 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); AN I 25; II 147; III 78f., 179, 361; IV 140f.; V 10f.; Jāt III 486; IV 219; Vism 41, 72; Paramatthajotikā I 151; Dhp II 30 (with dhamma-kathika and dhuta-vāda) [cf. BHS 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 DN 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) = MN III 49 = Puggalapaññatti 58 (translated here: "speaking according to self-control"); DN III 135, 175.
:: Vinayana (neuter) [from vi + nī] 1. removing, removal Miln 318 (pipāsā°); Peta Vatthu Commentary 39 (soka°). 2. instruction, discipline, setting an example Jāt V 457 (conversion); Miln 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 Skt. 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. Snp 589 (ñāti saṅghā vinā hoti is separated from his relatives; cf. BHS vinābhavati Mahāvastu I 243); or accusative, e.g. Mahāvaṁsa 3, 10 (na sakkā hi taṁ vinā). In compound vinā-bhāva separation [cf. BHS vinābhāva Mahāvastu II 141] Snp 588, 805; Mahāniddesa 122; Jāt III 95; IV 155; V 180; VI 482 (= viyoga commentary).
:: Vināma (masculine) and Vināmana (neuter) [from vināmeti] bending Miln 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 Miln 107, 118.
:: Vināsa [vi + nāsa, of naś] destruction, ruin, loss DN I 34 (+ uccheda and vibhava), 55; Peta Vatthu II 710; Vism 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 AN III 38; IV 266, 270; Jāt 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 Thera 1027; Snp 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 Jāt IV 200.
:: Vināti [vi, by-form of vā to weave: see vāyati1] to weave Jāt II 302; Dhp 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 MN II 94; Vimāna Vatthu 167 (= veneyya-satte vineti Vimāna Vatthu 83); Therīgāthā Commentary 69. 2. a judge Jāt III 336.
:: Vindati [vid, both in meaning "to know" and "to find"; cf. Greek ϵϊδυν I saw, οίδα I know = Skt. 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 Thera 497 (spelled veti). Another old preterit is vedi [Sanskrit avedīt] Dhp 419, 423; Jāt 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 Thera 497; Snp 758; Peta Vatthu II 74 (= jānanti Peta Vatthu Commentary 102); Jāt V 62 (= vijānanti commentary); Mahāvaṁsa 23, 78. The old participle of the same tense is vidvā [= Skt. vidvān; cf. Geiger Pāḷi Grmmar 100.2] in meaning "wise" Snp 792, 897, 1056, 1060; explained as vijjāgato ñāṇī vibhāvī medhāvī at Mahāniddesa 93, 308; Cullaniddesa §575. opposite avidvā Snp 535; MN I 311. — Younger forms are a reconstructed (grammatical) present vidati Sumaṅgalavilāsinī I 139; gerund viditvā SN V 193; Snp 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. Snp 20 (plural vijjare), 21, 431, 611, 856, 1001, 1026; Thera 132; DN I 18; Peta Vatthu I 56; II 318 (spelled vijjite!) II 914 (= atthi commentary); 3rd singular preterit vijjittha Snp 1098 (mā v. = saṁvijjittha Cullaniddesa §568). Present participle vijjamāna existing Jāt I 214; III 127; Peta Vatthu Commentary 25, 87, 103; Miln 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) Snp 187 (vindate dhanaṁ), 658; Thera 551; Theri 79 (preterit vindiṁ); Jāt VI 508 (vindate, medium = look for, try to find for oneself); Mhvs 1, 13 (present participle vindaṁ); Dhp III 128 (present participle vindanto), 410. Peta Vatthu Commentary 60, 77. — infinitive vindituṁ Miln 122; Jāt 18; gerund; vindiya Vism 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 Snp 484; Paṭisambhidāmagga II 194 (netar, vinetar, a nunetar); Jāt IV 320.
:: Vineti [vi + neti;cf. vinaya] 1. to remove, put away, give up. — present participle vinayaṁ Jāt VI 499; potential 3rd singular vinayetha Snp 361, and vineyya Snp 590; imperative vinaya Snp 1098, and vinayassu Snp 559. — gerund vineyya Snp 58 (but taken as potential at Cullaniddesa §577 b); Peta Vatthu II 334 (macchera-malaṁ); vinetvā Jāt V 403 (chandaṁ); vinayitvā Vimāna Vatthu 156, and vinayitvāna Snp 485 (bhakuṭiṁ). 2. to lead, guide, instruct, train, educate AN III 106 (infinitive vinetuṁ); SN IV 105 (potential vineyyaṁ and future vinessati); preterit vinesi Miln 13 (Abhidhamme); gerund vinayitvāna Therīgāthā Commentary 69 (Apadāna verse 10); gerundive vinetabba Paramatthajotikā II 464, and vineyya Miln 12; cf. veneyya, — past participle vinīta.
:: Vinibaddha (adjective) [vi + nibaddha] bound (to) SN I 20; III 9; AN III 311 (chanda-rāga°); IV 289 (the same); Mahāniddesa 30 (+ lagga etc.).
:: Vinibandha [vi + nibandha] bondage SN II 17; III 135, 186; AN I 66 (+ vinivesa); Snp 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 DN III 238; MN I 103; AN 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 Vism 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 Jāt 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 Theri 471. 2. [to bhuj or bhuñj as in bhuñjati2 and paribhuñjati 2] to separate, cut off, remove MN I 233; SN III 141; IV 168 (spells wrongly -jj-). 3. [the same] to cleanse; figurative to sift out thoroughly, to distinguish, discriminate MN I 292; Jāt V 121 (avinibbhujaṁ, present participle); Miln 63 (doubled); Vism 438 (spelling wrongly -jj-); as 311, — past participle vinibbhutta.
:: Vinibbhutta [past participle of vinibbhujati] separated, distinguished, discriminated Vism 368.
:: Vinibhindati [vi + ni + bhid] to break (right) through MN I 233.
:: Viniccharati [vi + niccharati] to go out (in all directions) Jāt IV 181.
:: Vinicchaya [vi + nicchaya; cf. Vedic viniścaya] 1. discrimination, distinction, thought, (firm) opinion; thorough knowledge of (—°) AN III 354 (pāpakamma°); Snp 327 (dhamma°), 838 (= dvāsaṭṭhi diṭṭhi-vinicchayā Mahāniddesa 186), 867 (°ṁ kūrute; cf. Mahāniddesa 265); Jāt 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) DN II 58 (with reference to lābha, explained as deciding what to do with one's gains) = III 289 = AN IV 400 = Vibhaṅga 390 (explained at Sammohavinodanī 512, where vinicchaya is said to be fourfold, viz. ñāṇa°, taṇhā°, diṭṭhi°, vitakka°); Jāt II 2. 3. courthouse, hall of judgment Jāt I 176; III 105; IV 122, 370; VI 333; Miln 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 Jāt V 60 (°ṁ vicāreti); Sammohavinodanī 46f. (according to attha, lakkhaṇa, etc.), 83f. (the same); Paramatthajotikā I 23, 75.
-kathā analytical discussion, exegesis, interpretation Vism 16; Sammohavinodanī 291 (opposite pāḷi-vaṇṇanā); -ññū clever in deciding or giving judgment Jāt III 205; V 367 (a°); -ṭṭhāna place of judgment, law court Jāt V 229; Dhp III 141; IV 215; -dhamma law practice Jāt V 125; Dhp III 141; -vīthi process of judgment (in logic): see Compendium 241; -sālā the law court(s) Jāt IV 120; Dhp III 380.
:: Vinicchin (adjective) [from vinicchināti] discerning Thera 551.
:: Vinicchinana (neuter) [from vinicchināti] giving judgment Jāt V 229.
:: Vinicchināti and Vinicchati [vi + nicchināti] to investigate, try; to judge, determine, decide Jāt V 229; future vinicchissati Vinaya III 159; gerund vinicchinitvā Mahāniddesa 76; preterit vinicchini Jāt II 2; infinitive vinicchituṁ Jāt I 148; Dhp IV 215, — past participle vinicchita.
:: Vinicchita [past participle of vinicchināti] discerned, decided, distinguished, detailed Vinaya I 65 (su°); Jāt 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 Miln 349.
:: Viniggaha [vi + niggaha] checking, restraint Paṭisambhidāmagga I 16; II 119.
:: Viniggata [vi + niggata] coming (out) from Jāt VI 78; Sumaṅgalavilāsinī I 140; Dhp 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) Snp 826, cf. Mahāniddesa 164.
:: Vinijjita (adjective) [vi + nijjita] unvanquished Saddhammopāyana 318.
:: Vinimaya [from vi + nimināti] reciprocity, barter, exchange Jāt 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 AN III 92; Puggalapaññatti 68.
:: Vinimutta (Vinimmutta) [vi + nis + mutta] 1. released, free from Jāt I 375 (mm); Saddhammopāyana 1, 4, 16, 225. 2. discharged (of an arrow) Dhp III 132 (mm).
:: Vinindati [vi + nindati] to censure, blame, reproach Jāt 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; DN I 82, 162; MN I 73; AN III 211; Iti 58; Puggalapaññatti 60): AN V 169; Snp 278; Jāt III 32; Miln 108; Vism 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 AN III 211.
:: Vinipāteti [vi + nipāteti] to bring to ruin, to destroy, to frustrate Vinaya I 298; Jāt VI 71; Vimāna Vatthu 208.
:: Vinipātika (adjective) [from vinipāta] destined to suffer in Hell, liable to punishment after death DN II 69; III 253; MN I 73, 390; AN I 123; II 232f.; IV 39, 401; Jāt V 117, 119.
:: Vinivaṭṭeti and Vinivatteti [vi + nivatteti] 1. to turn over, to repeat Jāt 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); Jāt III 290 (-ṭṭ-). 3. to roll over, to glide off Jāt III 344 (-ṭṭ-); Dhp II 51 (-ṭṭ-).
:: Vinivesa [vi + nivesa] tie, bond, attachment AN 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); Miln 96; Vimāna Vatthu 297 (diṭṭhi-gaṇṭhiviniveṭhana).
:: Viniveṭheti [vi + nibbeṭheti] 1. to disentangle, to unwrap Vinaya I 3, 276 (anta-gaṇṭhiṁ, the intestines); Jāt II 283 (sarīraṁ); V 47. 2. to disentangle oneself, to free oneself (from) AN III 92; Puggalapaññatti 68.
:: Vinividdha [past participle of vinivijjhati] pierced (all through), perforated Jāt V 269; VI 105; Vism 222.
:: Vinivijjha (adjective) [gerund of vinivijjhati] to be pierced; in dubbinivijjha difficult to pierce, hard to penetrate Jāt 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 Jāt II 91; Miln 339; as 253.
:: Viniviṭṭha [Woodward AN 3.67]: = 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 Jāt 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: MN I 88 (uddhumātaka + v.); Snp 200 (the same). — AN I 42; II 17; SN V 129f.; Dhammasaṅgani 264; Nettipakaraṇa 27; Miln 332; Vism 110, 178, 193.
:: Vinīta [past participle of vineti] led, trained, educated SN V 261; AN IV 310 (viyatta + v.); Dhp II 66 (°vatthu); Peta Vatthu Commentary 38. — avinīta not trained SN IV 287; Vimāna Vatthu 297; Dhammasaṅgani 1003, 1217; suvinīta well trained SN IV 287; opposite dubbinīta badly trained Jāt V 284, 287. — ratha-vinīta (neuter) a relay MN I 149.
:: Vinīvaraṇa (adjective) [vi + nīvaraṇa] unobstructed, unbiassed, unprejudiced AN II 71; Saddhammopāyana 458. Usually in phrase °citta of an unbiassed mind, combined with mudu-citta and udagga-citta: Vinaya I 16, 181; DN I 110, 148; AN 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 AN III 387, 390; Snp 1086 (chanda-rāga°, = pahāna etc. Cullaniddesa §578); Miln 285; Sumaṅgalavilāsinī I 140 (niddā°); Dhp I 41 (tama°, adjective); Peta Vatthu Commentary 38 (soka°).
:: Vinodeti [causative of vi + nudati] to drive out, dispel, remove, put away SN IV 70, 76, 190; AN II 13, 117; Snp 273, 956, (tamaṁ); 967; Mahāniddesa 454, 489; Jāt I 183; II 63, 283 (sinehaṁ); Vimāna Vatthu 8426; Miln 259 (imperative vinodehi, + apanehi, nicchārehi); Mahāvaṁsa 5, 245 (vimatiṁ); 31, 10 (kaṅkhaṁ); Dhp 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; Jāt III 72 (v. nāma na vaṭṭati, is improper); Vibhaṅga 13; Vism 41 (threefold: nimitta°, obhāsa°, parikathā; as technical term, cf. Compendium 1201: medium of communication); Miln 343, 370; Dhp 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; Miln 229f.; Vism 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 SN 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 (SN 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 (MN I 258). Since, however, the persistence of viññāṇa from life to life is declared (DN II 68; SN 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. Miln 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 (SN III 87), or, again, of pleasant or painful feeling (MN 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 (Compendium 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 (SN 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. SN II 4, 6, 8, 12 etc.; Vinaya I 1; Vism 545f. = Sammohavinodanī 150; Vism 558f.; Sammohavinodanī 169f.; 192. — At SN 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 (MN 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 SN 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 (SN II 13; cf. Buddhist Manual of Psychological Ethics 62). As such it is likened to seed in the field of action (kamma) AN I 223, and as entering (a body) at rebirth the phrase viññāṇassa avakkanti is used (DN II 63; SN II 91). In this connection the expression paṭisandhi-viññāṇa first appears in Paṭisambhidāmagga I 52, and then in the commentaries (Sammohavinodanī 192; cf. Vism 548, 659 paṭisandhicitta); in Vism 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 Snp 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 (DN III 243, MN 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 (DN 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. SN IV 166f.); DN III 223 (as khandha); SN II 101f. (°assa avakkanti); III 53f. (°assa gati, āgati, cuti etc.); AN I 223f.; III 40; Snp 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); Vism 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); Dhp IV 100.
-ānañcāyatana infinitude (-sphere) of life-force or mind-matter DN 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 DN and cf. Dhammasaṅgani 70, 126; Nettipakaraṇa 114f.; Vism 341; -kāya: see above e; -khandha life-force as one of the aggregates of physical life DN 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: DN III 262f.; SN III 53f. ("standing for consciousness" and "platform," °patiṭṭhā SN III 54; Kindred Sayings III 45) (β) the 7: DN II 68f.; III 253 (translated "station of consciousness"), 282; = AN IV 39. Both the 4 and the seven at Cullaniddesa §570. cf. under a slightly different view SN II 65 (yaṁ ceteti ... ārammaṇaṁ ... hoti viññāṇassa ṭhitiyā). — See also Paṭisambhidāmagga I 22, 122; Snp 1114; Nettipakaraṇa 31, 83f.; Vism 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") DN III 247; Vibhaṅga 85, 87; Sammohavinodanī 55; cf. AN I 176; MN III 31, 62, 240; SN 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): SN II 253; III 80, 169; V 311; AN 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. Jāt I 466, 468; Dhp I 6; Peta Vatthu Commentary 130.
:: Viññāṇatta (neuter) [abstract formation from viññāṇa] the fact of being endowed with viññāṇa SN III 87; Peta Vatthu Commentary 63.
:: Viññāpaka (adjective) [fn. viññāpeti] clever in instruction, able to instruct SN V 162 = Miln 373; Iti 107.
:: Viññāpana (adjective) [from viññāpeti] instructing, informing AN II 51, 97. — feminine viññāpanī instructive, making clear (of speech) DN I 114 (atthassa viññāpaniyā = viññāpanasa matthāya Sumaṅgalavilāsinī I 282); AN III 114; Dhp 408 (= attha° Dhp IV 182); Snp 632.
:: Viññāpaya (adjective) [gerund of viññāpeti, = *viññāpya] accessible to instruction; only in compounds du° and su° indocile and docile SN I 138; DN II 38; Cullaniddesa §235 3 p3; Paṭisambhidāmagga I 121; II 195; Vibhaṅga 341.
:: Viññāpetar [agent noun of viññāpita] an instructor, teacher DN I 56; AN 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; DN I 251; Jāt III 72 (to intimate); Miln 229; Vimāna Vatthu 72, 181, — past participle viññāpita.
:: Viññāpita [past participle of viññāpeti] instructed, informed; su° well taught Miln 101.
:: Viññāta [past participle of vijānāti] apperceived, (re)cognized, understood, cogitated (Compendium 37), learned Snp 323 (°dhamma, one who has recognized or understood the Dhamma); Vimāna Vatthu 4418 (= viññāta-sāsana-dhamma Vimāna Vatthu 192); Jāt 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. DN III 232; Snp 1086, 1122.
:: Viññātar [agent noun of viññāta] a perceiver, one who apperceives or takes to heart, a learner DN I 56; AN 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.) DN I 245; MN III 291; AN 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 SN II 70 (reads ṭṭh); V 343; DN 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; Jāt I 231; III 437: Peta Vatthu Commentary 3.
:: Viññū (adjective) [cf. Skt. vijña] intelligent, learned, wise DN I 163; SN I 9; III 134; IV 41f., 93, 339; AN II 228; V 15; Iti 98; Snp 39, 294, 313, 396, 403; Paṭisambhidāmagga II 19, 21; Miln 21; Sumaṅgalavilāsinī I 18; Vimāna Vatthu 87; Peta Vatthu Commentary 130, 226; Saddhammopāyana 45. A° Dhp III 395.
:: Vipaccanaka (adjective) [from vipaccati, cf. paccana] bearing fruit, ripening (fully) Miln 421 (notes); Peta Vatthu Commentary 190.
:: Vipaccanīka (adjective) [vi + paccanīka] hostile MN I 402; AN IV 95; Jāt 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 Skt. 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 Jāt V 121; Peta Vatthu Commentary 104. 2. to bear fruit DN II 266; SN I 144; MN I 388; Nettipakaraṇa 37; Vimāna Vatthu 171.
:: Vipajjati [vi + pajjati] to go wrong, to fail, to perish (opposite sampajjati) Dhp III 357; Peta Vatthu Commentary 34, — past participle vipanna.
:: Vipakka (adjective) [vi + pakka] fully ripe Jāt 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 Jāt I 186; III 321; Dhp IV 95; -sevin the same Jāt I 487; II 98.
:: Vipakkhika (adjective) [vipakkha + ika] 1. [vi + pakkha1 1] without wings Jāt I 429. 2. [vi + pakkha1 2] opposite, hostile Saddhammopāyana 71.
:: Vipakkhin (adjective) [vi + pakkhin] having no wings, without wings Jāt V 255.
:: Vipalāvita [vi + palāvita, past participle of causative of plu] made to float, floating, thrown out (into water) Jāt IV 259 (reads viplāvitaṁ) = I 326 (reads vipalāvitaṁ, with reading nipalāvitaṁ in commentary). The commentary at Jāt IV 259 explains as "uttārita," so at Jāt I 326 as "brought out of water," fished out = thale ṭha pita, evidently incorrect.
:: Vipallattha (adjective) [= Skt. viparyasta, past participle of vi + pari + as see vipallāsa] changed, reversed, upset, deranged, corrupt, perverted. Occurs in two forms: vipariyattha Jāt V 372 (°cittaṁ: in poetry); and vipallattha Vism 20 (°citta: translated "with corrupt thought"; Text spells vipallatta, varia lectio °attha); as 253 (°gāha); Peta Vatthu Commentary 212.
:: Vipallāsa [cf. Skt. viparyāsa, vi + pari + as (to throw). The diæretic Pāḷi form (founded on Skt. 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); Jāt I 344 (where it is explained by vipallāsa). Otherwise vipallāsa, e.g. Snp 299; Paṭisambhidāmagga II 80; Vism 214 (attha°); Nettipakaraṇa 4, 27, 31, 85f., 115f.; Dhp II 228; Peta Vatthu Commentary 7, 70. — There are 3 kinds of vipallāsas, viz. saññā° perversion of perception, citta° of thought, diṭṭhi° of views; AN II 52; Nettipakaraṇa 85; Vism 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: AN III 19 (rukkho sākhā-palāsa° a tree which has lost branches and leaves); Snp 116 (°diṭṭhi one who has wrong views, heretic; explained as "vinaṭṭha-sammā-diṭṭhi" Paramatthajotikā II 177); Miln 258 (su° thoroughly fallen). -sīla° gone wrong in morals, lacking morality Vinaya I 63 (+ ācāra°, diṭṭhi°); II 4 (the same); Jāt III 138 (vipanna-sīla).
:: Vipannatta (neuter) [from vipanna] failure, misfortune as 367.
:: Vipaṇeti [vi + causative of paṇati] to sell, to trade (with) Jāt 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 AN 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 AN 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 Skt. 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 BHS 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 Snp 425
:: Viparāmosa and Viparāmāsa [vi + parāmāsa, the form °mosa probably a distortion of °māsa] highway robbery DN 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); AN II 209; V 206; SN V 473; Puggalapaññatti 58.
:: Viparāvatta [past participle of vi + parā + vṛt] reversed, changed DN I 8; MN II 3; SN III 12; V 419; Sumaṅgalavilāsinī I 91.
:: Viparibhinna [vi + paribhinna] (entirely) broken up MN I 296; SN IV 294.
:: Vipariṇata [vi + pariṇata] changed, perverted Dhammasaṅgani 1038; Vibhaṅga 1, 3, 5f.; Miln 50.
:: Vipariṇāma [vi + pariṇāma] change (for the worse), reverse, vicissitude DN III 216 (°dukkhatā); MN I 457 (also as "disappointment"); SN II 274; III 8; IV 7f., 67f.; AN II 177 (°dhamma subject to change); III 32; V 59f.; Vibhaṅga 379 (°dhamma); Vism 499 (°dukkha), 629f.; Sammohavinodanī 93 (the same); Peta Vatthu Commentary 60. — a° absence of change, steadfastness DN I 18; III 31, 33; Dhp I 121.
:: Vipariṇāmeti [denominative from vipariṇāma] to change, alter DN I 56 (Text °ṇamati; but Sumaṅgalavilāsinī I 167 °ṇāmeti: sic for °ṇāmati!) = SN III 211; Peta Vatthu Commentary 199.
:: Viparivatta [vi + parivatta] changing or turning round, upset Jāt I 344 (lokassa °kāle).
:: Viparivattana (neuter) [from viparivattati] changing, change. reverse as 367.
:: Viparivattati [vi + parivattati] to turn round, to upset Jāt IV 224 (nāvā °amānā capsizing); Miln 117; Therīgāthā Commentary 255.
:: Vipariyattha in verse at Jāt 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 Thera 184 (cittaṁ; cf. similar phrase vipariyatthaṁ cittaṁ Jāt V 372 — The varia lectio at Thera 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 AN III 114 (°dassana); IV 226 (the same); V 284; Theri 393; Jāt I 334; Kathāvatthu 307; Miln 285, 324; Nettipakaraṇa 85 (°gāha), 126 (°saññā); Peta Vatthu Commentary 244. — aviparīta unequivocal, certain, distinct, definite AN V 268 (°dassana); Miln 214 (°vacana); Peta Vatthu Commentary 231 (= sacca and yāthāva).
:: Viparītatā (feminine) [abstract from viparīta] contra distinction Vism 450 (tabbiparītatā).
:: Vipassaka (adjective) [from vipassati] qualified to win insight, contemplating, gifted with introspection SN II 232; Paṭisambhidāmagga I 167; Miln 342, 369, 393; Sammohavinodanī 297.
:: Vipassanā (feminine) [from vi + passati; BHS vipaśyanā, e.g. Divyāvadāna 44, 95, 264 etc.] inward vision, insight, intuition, introspection DN III 213, 273; SN IV 195, 360; V 52 (samatha + v.); AN I 61 (the same), 95; II 140, 157 (samatha + v.); IV 360; V 99, 131; Paṭisambhidāmagga I 28, 57f., 181; II 92f.; Puggalapaññatti 25; Jāt I 106; Dhammasaṅgani 55, 1356; Nettipakaraṇa 7, 42f., 50, 82, 88f., 125f., 160, 191; Miln 16; Vism 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 Vism 162; -kammaṭṭhāna exercise for intuition Dhp IV 46; -ñāṇa ability or method of attaining insight Vism 629; Dhp IV 30; cf. Compendium 65f., where ten such modes; -dhura obligation of introspection Dhp I 8; IV 37f.
:: Vipassati ￼ [vi + passati] to see clearly; to have intuition, to obtain spiritual insight DN III 196 (ye nibbutā loke yathābhūtaṁ vipassisuṁ, preterit); Thera 471; Theri 271 (vipassi for °passasi); Snp 1115; Jāt III 183 (pabbajitvā vipassitvā arahattaṁ pāpuṇiṁsu).
:: Vipassin (adjective) [from vipassati] gifted with insight, wise AN IV 244; Snp 349; Iti 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); AN I 270 (ājīva°); IV 26, 160 (atta°, para°); Paṭisambhidāmagga I 122; Jāt VI 292; Nettipakaraṇa 126 (the 3 vipattiyo: sīla°, diṭṭhi°, ācāra°); Dhp I 16 (sīla°) Sumaṅgalavilāsinī I 235. Often in pair diṭṭhi° wrong view, heresy, and sīla° moral failure: DN II 213; AN 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 SN 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 BHS 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 BHS 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. — DN III 150, 160, 176f.; SN I 34, 57, 92 (kammassa); II 128 (compound vipākatara), 255 (the same); IV 186f., 348f.; AN 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; Snp 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; Vism 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); Jāt 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. BHS vispandati Jātakamala 11 to twitch, writhe, struggle Vimāna Vatthu 5216 (-ph-) (5214 Hardy ed.); Jāt IV 495 (-pph-) — past participle vipphandita.
:: Vipina (neuter) [cf. Skt. vipina, Abhidh-r-m 2, 55] wood, grove DN 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) Snp 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 SN I 39 = Snp 1109; Snp 1097; Jāt VI 260; Miln 181.
:: Vippahita (neuter) [vi + pahita2] sending out in all directions, message Jāt III 386 (dūta°).
:: Vippahīna [past participle of vippajahati] given up, abandoned SN I 99; AN V 16, 29f.; Snp 360, 362.
:: Vippajahati [vi + pajahati] to give up, to abandon Snp 817 (infinitive °pahātave), 926 (potential °pajahe); gerund °pahāya Snp 367, 499, 514; Jāt 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 DN I 2 (cf. Dhp I 49); Vinaya II 172, 243, 304; IV 279; AN II 196; Jāt I 120. 2. done wrongly Jāt V 214.
-methuna ("interrupted intercourse" Samantapāsādikā IV 804.
:: Vippakāra [vi + pakāra] change, mutation, alteration Jāt VI 370; Dhp I 28; Vimāna Vatthu 46. [BD]: "rudness" (Woodward); "an impropper thing" (Commentary); "improppriety" (Masefield); "discourteous behavior" (Ireland); "misbehaving" (Bhk. Thanissaro). Ud I-8
:: Vippakiṇṇa [past participle of vippakirati] strewn all over, beset with, sprinkled (with) Jāt II 240; VI 42; Dhp I 140; Sumaṅgalavilāsinī I 40; Vimāna Vatthu 36.
:: Vippakiṇṇatā (feminine) [abstract from vippakiṇṇa] the fact of being beset or endowed (with) Vism 8.
:: Vippakirati [vi + pakirati] 1. to strew all over Peta Vatthu Commentary 92. 2. to confound, destroy Jāt 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; SN IV 303; Jāt I 61; III 217; IV 167; Dhp 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 SN I 154; Jāt V 27.
:: Vippamutta [vi + pamutta] released, set free, saved SN I 4, 29, 50; III 31, 83; IV 11; AN I 10; II 34; Snp 176, 218, 363, 472, 492, 501, 913; Jāt 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); Jāt IV 139; V 70; VI 525; Miln 326.
:: Vippasanna (adjective) [vi + pasanna] (quite) purified, clear; happy, bright, pure, sinless Vinaya III 88 (°chavivaṇṇa); SN I 32 (cetas); III 2, 235; IV 118, 294; V 301; AN III 41, 236; Snp 637; Dhp 82, 413 (= pasanna-citta Dhp IV 192); Peta Vatthu I 1010 (= suṭṭhu pasanna); II 935; Vism 262 (where Paramatthajotikā I reads pasanna only); Dhp II 127; Sumaṅgalavilāsinī I 221.
:: Vippasādeti [causative of vippasīdati] to purify, cleanse Snp 506.
:: Vippasīdati [vi + pasīdati] to become bright; figurative to be reconciled or pleased, to be satisfied or happy Dhp 82; Jāt I 51; Peta Vatthu Commentary 122 (mukha-vaṇṇa). causative vippasādeti.
:: Vippasukkhati [vi + pa + sukkhati] to dry up entirely Jāt V 106.
:: Vippataccheti [vi + pa + taccheti] to scratch open or apart MN I 506.
:: Vippaṭikkula (adjective) [vi + paṭikkūla] contrary, antagonistic Dhammasaṅgani 1325 = Puggalapaññatti 20.
:: Vippaṭipajjati [vi + paṭipajjati. cf. BHS vipratipadyate Divyāvadāna 293] to go astray; figurative to err, fail; to commit sin Vinaya III 166; SN I 73; Jāt 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 Vism 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; DN I 138; SN III 120, 125; IV 46; AN III 166, 197, 353; IV 69; Jāt IV 12; V 88; Puggalapaññatti 62; Dhp IV 42; Vimāna Vatthu 116; Peta Vatthu Commentary 14, 60, 105, 152. — a° no regret, no remorse AN III 46.
:: Vippaṭisārin (adjective) [from vippaṭisāra; cf. BHS vipratisārin Divyāvadāna 322, 638] remorseful, regretful, repentant SN III 125; IV 133, 320f., 359f.; AN III 165f.; IV 244, 390; Jāt I 200; Miln 10, 285; Tikapaṭṭhāna 321, 346.
:: Vippavadati [vi + pavadati] to dispute, disagree Jāt IV 163; VI 267.
:: Vippavasati [vi + pavasati] to go from home, to be away from (ablative), to be absent Snp 1138 (= apeti apagacchati vinā hoti Cullaniddesa §582); Jāt IV 51, 439, — past participle vippavuttha.
:: Vippavāsa [vi + pavāsa] absence; in sati° absence of mind, neglect, absentmindedness, thoughtlessness Jāt I 410; Paramatthajotikā II 339; — a° thoughtfullness, mindfullness Vinaya V 216; Snp 1142; Jāt IV 92.
:: Vippaviddha [past participle of vippavijjhati, vi + pa + vyadh] pierced through and through Jāt I 61.
:: Vippavuttha [past participle of vippavasati] absent; °sati neglectful Dhp I 239.
:: Vippayoga [vi + payoga] separation Snp 41; Peta Vatthu Commentary 161 (piya°).
:: Vippayutta [vi + payutta] separated SN II 173 (visaṁyutta + v.); Snp 914 (or °mutta). -°paccaya the relation of dissociation Tikapaṭṭhāna 6, 53f., 65; Vism 539. [BD]: disconnected; disassociated = dissociated.
:: Vipphala (or is it pipphala?) = phala at Jāt VI 518.
:: Vipphalati [vi + phalati] (intransitive) to split open, to burst asunder: so read at Jāt 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 MN I 446; SN II 62; — (figurative) in diṭṭhi° combined with visūkāyita) "scuffling of opinion" (Mrs. Rhys Davids), sceptical agitation, worry and writhing (cf. DB I 53) MN I 8, 486; SN 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 Jāt 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 AN I 171 (vitakka-vipphāra-sadda, cf. Points of Controversy 241), 206 (mahājutika mahā vipphāra); IV 252; Paṭisambhidāmagga I 112f.; II 174; Jāt III 12 (mahā° + mahājutika); V 150 (the same); Miln 230 and 270 (vacī° dilating in talk), 130, 346; Vism 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 = Vism 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. BHS visphoṭa open Divyāvadāna 603] burst open (of a boil) Thera 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 Jāt I 51; Paramatthajotikā II 225; Vimāna Vatthu 12 (vijjotamāna vipphurato).
:: Vippita at Jāt 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. — MN I 58, 88; III 91; AN III 324. As °saññā: AN II 17; V 310; Dhammasaṅgani 264; Nettipakaraṇa 27; Miln 102, 332; Vism 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. Skt. vipula] large, extensive, great, abundant. The word is poetical. — DN III 150; AN I 45 (°paññatā); Snp 41, 675, 687, 978, 994; Thera 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); Miln 164, 311, 404; Peta Vatthu Commentary 7, 76; Saddhammopāyana 271.
:: Viputta (adjective) [vi + putta] without a son, bereft of his son Jāt 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 SN V 23 (ariyo maggo v.), 179 (satipaṭṭhānā viraddhā 254, 294; Mahāniddesa 512; Jāt 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 Miln 330 (dosa°); Peta Vatthu Commentary 139.
:: Viraja (adjective) [vi + rajo] free from defilement or passion, stainless, faultless Vinaya I 294 (āgamma maggaṁ virajaṁ); Snp 139, 520, 636, 1105 (see exegesis at Cullaniddesa §590); Peta Vatthu III 36 (= vigata-raja, niddosa Peta Vatthu Commentary 189); Dhp 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; SN IV 47. °virajaṁ (+ asokaṁ) padaṁ "the stainless (+ painless) element" is another expression for Nibbāna, e.g. SN IV 210; AN IV 157, 160; Iti 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 Jāt III 148 (rajjana + v.).
:: Virajjati [vi + rajjati] to detach oneself, to free oneself of passion, to show lack of interest in (locative). SN II 94, 125 (nibbindaṁ [present participle] virajjati); III 46, 189; IV 2, 86; AN V 3; Snp 739 = SN IV 205 (tattha); Thera 247; Snp 813 (na rajjati na virajjati), 853; Mahāniddesa 138, 237; Miln 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 DN II 51; SN I 16 = Snp 171 (ettha chandaṁ v. = vinetvā viddhaṁsetvā Paramatthajotikā II 213); SN IV 17 = Kathāvatthu 178; AN II 196 (rajanīyesu dhammesu cittaṁ v.); Snp 139, 203; Thera 282; Peta Vatthu II 1319 (itthi-cittaṁ = viratta-citta Peta Vatthu Commentary 168); Therīgāthā Commentary 49; Dhp I 327 (itthi-bhāve chandaṁ v. to give up desire for femininity), — past participle virājita.
:: Virajjhati [vi + rādh; cf. Skt. virādhyati: see rādheti1] to fail, miss, lose SN IV 117; Jāt 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 Theri 254 (of hair, explained as vilūna-kāsa Therīgāthā Commentary 210, i.e. almost bald; spelling ḷ); as 238 (ḷ); Dhp I 122 (°cchanna thinly covered); Peta Vatthu Commentary 4 (in ratta-vaṇṇa-virala-mālā read better with varia lectio as ratta-kaṇavīra-mālā, cf. Jāt III 59).
:: Viralita [past participle of denominative of virala = viraleti, cf. Skt. 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 Snp 400 (potential °meyya), 828 (potential °me), 925; Mahāniddesa 168, 376; Theri 397 (preterit viramāsi, cf. Geiger, Pāḷi Grammar §165.1); Peta Vatthu IV 355 (pāpadassanaṁ, accusative); Miln 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) Snp 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) SN III 45 (rūpadhātuyā cittaṁ virattaṁ vimuttaṁ); Snp 204 (chandarāga°), 235 (°citta āyatike bhavasmiṁ); AN V 3, 313; Jāt V 233 (mayi); Saddhammopāyana 613.
:: Virava and Virāva [vi + rava and rāva; cf. Vedic virava] shouting out, roaring; crying (of animals) Jāt 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) Jāt 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 Jāt I 51. — causative virāveti to sound Mahāvaṁsa 21, 15 (ghaṇṭaṁ to ring a bell).
:: Virādhanā (feminine) [from virādheti] failing, failure DN II 287; AN V 211f.
:: Virādheti [vi + rādheti1, or causative of virajjhati] to miss, omit, fail, transgress, sin Snp 899; Thera 37, 1113 virāye for virādhaya commentary, may be virāge, cf. Psalms of the Brethren 3752 and see virāgeti); Mahāniddesa 312; Jāt I 113; Apadāna 47; Peta Vatthu Commentary 59. — cf. virageti, — past participle virādhita.
:: Virādhita [past participle of virādheti] failed, missed, lost Jāt 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. DN III 130f., 136f., 222, 243, 251, 290; SN I 136; III 19f., 59f., 163, 189; IV 33f., 47, 226, 365; V 226, 255, 361; AN I 100, 299; II 26; III 35, 85, 325f.; IV 146f., 423f.; V 112, 359; Thera 599; Snp 795; Paṭisambhidāmagga II 220f.; Mahāniddesa 100; Kathāvatthu 600 = Dhp 273 = Nettipakaraṇa 188 (virāgo seṭṭho dhammānaṁ); Dhammasaṅgani 163; Nettipakaraṇa 16, 29; Vism 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. SN I 136; Vinaya I 5; AN II 118; Iti 88; — or combined with nibbidā virāga nirodha upasama ... Nibbāna, e.g. MN I 431; SN II 223; cf. Nibbāna II B1 and III 8. — In other connection (more objectively as "destruction"): aniccatā saṅkhārānaṁ etc., vipariṇāma virāga nirodha, e.g. SN III 43; (as "ceasing fading away":) khaya(-dhamma liable to), vaya°, virāga°, nirodha° MN I 500; SN II 26. 2. colouring, diversity or display of colour, dye, hue (= rāga 1) Jāt 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 BHS virāgayati (e.g. Divyāvadāna 131, 133) to displease, estrange, the figurative meaning of virāgeti like BHS ārāgeti for Pāḷi ārādheti in literal and figurative meanings] to fail, miss; only at MN 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 Thera 1113 (see virādheti).
:: Virāgin (adjective) [from virāga 2, cf. rāgin] 1. discoloured, fading in colour Jāt III 88 (figurative saddhā avirāginī), 148 (rāga° fading in the original dye, of citta). 2. changing, reversing AN 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 Jāt 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 Iti 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 SN IV 158 (dosa); Jāt III 404 (= pahīna commentary).
:: Virājita2 [past participle of causative of virājati] shining out, resplendent Jāt 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); DN I 12; AN V 218; Jāt 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 Miln 169.
:: Vireceti [vi + causative of riñcati] to purge Miln 229, 335.
:: Vireka = virecana; Miln 134 (cf. Vinaya I 279).
:: Viriccati [passive of vi + riñcati] to get purged DN II 128 (present participle viriccamāna), — past participle viritta. — cf. vireka.
:: Viritta [past participle of viriccati] purged Miln 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. — DN III 113, 120f., 255f.; SN II 132, 206f.; Snp 79, 184, 353, 422, 531, 966, 1026 (chanda°); Mahāniddesa 476, 487; Cullaniddesa §394; Jāt I 178 (viriyaṁ karoti, with locative); Puggalapaññatti 71; Vibhaṅga 10; Nettipakaraṇa 16, 28; Tikapaṭṭhāna 60, 63; Miln 36; Vism 160 (°upekkhā), 462; Paramatthajotikā I 96; Paramatthajotikā II 489; Dhp IV 231; Sumaṅgalavilāsinī I 63; as 120; Vimāna Vatthu 14; Peta Vatthu Commentary 98, 129; Saddhammopāyana 343, 517. accāraddha° too much exertion MN III 159; AN III 375; opposite atilīna° too little ibid; uṭṭhāna° initiative or rousing energy SN I 21, 217; AN III 76; IV 282; Therīgāthā Commentary 267; Peta Vatthu Commentary 129; nara° manly strength Jāt IV 478, 487. — viriyaṁ āra(m)bhati to put forth energy, to make an effort SN II 28; IV 125; V 9, 244f.; AN I 39, 282, 296; II 15 = IV 462. — as adjective (—°) in alīna° alert, energetic Jāt I 22; āraddha° full of energy, putting forth energy, strenuous SN I 53, 166, 198; II 29, 207f.; IV 224; V 225; AN I 4, 12; II 76, 228f.; III 65, 127; IV 85, 229, 291, 357; V 93, 95, 153, 335; Jāt I 110; ossaṭṭha° one who has given up effort Jāt I 110; hīna° lacking in energy Iti 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 DN III 252; SN II 202; IV 175; AN I 12; III 117; IV 15f., 280; V 123f.; Paṭisambhidāmagga I 103f.; Vibhaṅga 107, 194, 208; as 145, 146; -indriya the faculty of energy DN III 239, 278; SN V 196f.; Dhammasaṅgani 13; Vibhaṅga 123; Nettipakaraṇa 7, 15, 19; Sammohavinodanī 276; -bala the power of energy DN III 229, 253; AN IV 363; Jāt I 109; -saṁvara restraint by will Vism 7; Paramatthajotikā II 8; as 351.
:: Viriyatā (feminine) [abstract from viriya] manliness, energy, strength MN I 19; Vimāna Vatthu 284.
:: Viriyavant (adjective) [viriya + vant] energetic AN I 236; Snp 528, 531 (four-syllabic), 548 (three-syllabic); Vism 3 (= ātāpin); Saddhammopāyana 475.
:: Virocati [vi + rocati] to shine (forth), to be brilliant Vinaya II 296 (tapati, bhāsati, v.); Snp 378, 550; Iti 64 (virocare); Jāt I 18, 89; IV 233; Peta Vatthu I 114; II 962; III 35 (= virājati Peta Vatthu Commentary 189); Dhp I 446; IV 143; as 14; Peta Vatthu Commentary 110 (°amāna = sobhamāna), 136f., 157. cf. verocana. Causative viroceti to illumine Miln 336.
:: Virodha [vi + rodha1] obstruction, hindrance, opposition, enmity SN I 111; IV 71, 210; Snp 362; Puggalapaññatti 18, 22; Kathāvatthu 485; Miln 394; as 39. — avirodha absence of obstruction, gentleness MN II 105 = Thera 875; Peta Vatthu III 73.
:: Virodhana (adjective neuter) [from virodheti] opposing obstruction, opposition, contradiction, only negative a° absence of opposition, Jāt III 274, 320, 412; V 378.
:: Virodheti [causative of virundhati] to cause obstruction, to render hostile, to be in disharmony, to exasperate SN IV 379 = AN 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 SN I 236; Snp 248, 630; Mahāniddesa 239; Miln 99, 310; Jāt I 97. — Often negative a° unobstructed, free SN I 236; IV 71; AN III 276 (°ka); Dhp 406; Snp 365, 704, 854; Sammohavinodanī 148 = Vism 543.
-gabbha-karaṇa (using charms for) procuring abortion DN 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 Jāt VI 51 (= vīṇā-vādaka commentary). See rujaka.
:: Virujjhana (neuter) [from virujjhati] obstructing or being obstructed, obstruction, Jāt VI 448.
:: Virujjhati [vi + rujjhati] to be obstructed Snp 73 (avirujjhamāna unobstructed); Jāt 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 Snp 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 Snp 927 with the passage viruddha-gabbhakaraṇaṁ at DN I 11 (cf. Sumaṅgalavilāsinī I 96), which seems more original.
:: Virūhanā (feminine) and °a (neuter) [vi + rūhanā] growing, growth Jāt II 323 (feminine); Miln 354; Vism 220; Sumaṅgalavilāsinī I 161; Peta Vatthu Commentary 7.
:: Virūhati [vi + rūhati1] to grow, sprout Iti 113; Miln 386; Sumaṅgalavilāsinī I 120. — cf. paṭi°. — past participle virūḷha. — Caus II virūhāpeti to make grow, to foster Miln 386.
:: Virūḷha [past participle of virūhati] having grown, growing SN II 65 (viññāṇe virūḷhe āyatiṁ punnabbhavābhinibbatti hoti).
:: Virūḷhi (feminine) [vi + rūḷhi, of ruh] growth MN I 250; SN III 53; AN III 8, 404f.; V 152f., 161, 350f.; Iti 113; Miln 33; Mahāvaṁsa 15, 42; Sammohavinodanī 196. — avirūḷhi-dhamma not liable to growth Snp 235; Dhp I 245.
:: Virūpa (adjective) [vi + rūpa] deformed, unsightly, ugly Snp 50; Jāt I 47; IV 379; VI 31, 114; Peta Vatthu Commentary 24, 32, 47; Saddhammopāyana 85. At Snp 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 MN I 316 = SN II 110; Thera 418; 768; Snp 1 (sappa° snake venom); AN II 110; Jāt I 271 (halāhala° deadly p.); III 201; IV 222; Puggalapaññatti 48; Miln 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. Iti 86; -pānaka a drink of p. Dhp 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 Vism 303. See e.g. Jāt V 36; Miln 198; Vism 303, 381; Dhp I 216; -rukkha "poison tree," a certain tree Vism 512; Sammohavinodanī 89; Sumaṅgalavilāsinī I 39; -vaṇijjā trading with poison AN III 208; -vijjā science of poison Sumaṅgalavilāsinī I 93; -vejja a physician who cures poison(ous snake-bites) Jāt I 310; -salla a poisoned arrow Vism 503.
:: Visabhāga (adjective) [vi + sabhāga] different, unusual, extraordinary, uncommon Miln 78f.; Sumaṅgalavilāsinī I 212; Vism 180 (purisassa itthisarīraṁ, itthiyā purisa-sarīraṁ visabhāgaṁ), 516; Dhp IV 52; Peta Vatthu Commentary 118. -°ārammaṇa pudendum muliebre female sexual organ Jāt II 274 = III 498.
:: Visada (adjective) [cf. Skt. viśada] 1. clean, pure, white DN II 14; Miln 93, 247; Dāṭhāvaṁsa V 28. 2. clear, manifest Miln 93; as 321, 328 (a°); Sammohavinodanī 388f.
-kiriyā making clear: see under vatthu1.
-bhāva clearness Vism 128; Tikapaṭṭhāna 59.
:: Visadatā (feminine) [abstract from visada] purity, clearness Vism 134 (vatthu°).
:: Visaggatā see a°.
:: Visahati [vi + sahati] to be able, to dare, to venture Snp 1069 (= ussahati sakkoti Cullaniddesa §600); Jāt I 152. — present participle negative avisahanto unable Vimāna Vatthu 69, 112; and avisahamāna Jāt 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 SN I 180; Snp 17, 86 = 367.
:: Visama ￼ (adjective) [vi + sama3] 1. uneven, unequal, disharmonious, contrary AN I 74; Peta Vatthu Commentary 47 (vāta), 131 (a° = sama of the "middle" path). 2. (morally) discrepant, lawless, wrong AN III 285; V 329; Snp 57 (cf. Cullaniddesa §599); Miln 250 (°diṭṭhi). 3. odd, peculiar, petty, disagreeable AN II 87; Miln 112, 304, 357; Jāt I 391 (nagaraka). As neuter an uneven or dangerous or inaccessible place, rough road; (figurative) unevenness, badness, misconduct, disagreeableness AN I 35 (pabbata°); SN IV 117; Vibhaṅga 368 (two sets of 3 visamāni: rāga, etc.); Miln 136, 157, 277, 351; Jāt V 70; Vimāna Vatthu 301. — visamena (instrumental) in a wrong way Peta Vatthu IV 141.
:: Visamāyati [denominative from visama] to be uneven DN II 269 (so read for visamā yanti).
:: Visaṁ is Pāḷi prefix corresponding to Skt. 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 Thera 89.
:: Visaṁsaṭṭha (adjective) [vi + saṁsaṭṭha] separated, unconnected with (instrumental) MN I 480; Sumaṅgalavilāsinī I 59.
:: Visaṁvāda [visaṁ + vāda] deceiving; negative a° Miln 354.
:: Visaṁvādaka (adjective) [visaṁ + vādaka] deceiving, untrustworthy Vism 496; feminine °ikā Jāt V 401, 410. — a° not deceiving DN III 170; AN IV 249; MN III 33; Puggalapaññatti 57.
:: Visaṁvādana (neuter) and °ā (feminine) and °atā (feminine) [from visaṁvādeti] deceiving, disappointing AN V 136 (°ā); Vinaya IV 2. — a° honesty DN III 190 (°atā).
:: Visaṁvādayitar [agent noun from visaṁvādeti] one who deceives another DN III 171.
:: Visaṁvādeti [visaṁ + vādeti; cf. BHS 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° Jāt V 124.
:: Visaṁyoga (and visaññoga) [vi + saṁyoga] disconnection, separation from (—°), dissociation Vinaya II 259 (-ññ-) = AN IV 280; DN III 230 (kāma-yoga°, bhava°, diṭṭhi°, avijjā°; cf. the four oghas), 276; AN II 11; III 156.
:: Visaṁyutta and Visaññutta (adjective) [vi + saṁyutta] 1. (literal) unharnessed, unyoked Thera 1021 (half-figurative). 2. detached from the world AN I 262 = III 214; SN II 279 (-ññ-); Thera 1022; Snp 621, 626, 634; Dhp III 233 (sabba-yoga°); IV 141, 159, 185.
:: Visanna [past participle of visīdati] sunk into (locative), immersed Jāt IV 399. The poetical form is vyasanna.
:: Visaṅka (adjective) [vi + saṅka; Skt. viśaṅka] fearless, secure; a° Saddhammopāyana 176.
:: Visaṅkhāra [vi + saṅkhāra] divestment of all material things Dhp 154 (= Nibbāna Dhp III 129). See saṅkhāra 3.
:: Visaṅkhita [vi + saṅkhata] destroyed, anniḥlated Dhp 154; Jāt I 493 (= viddhaṁsita Dhp 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 Snp 874. 2. unconscious Jāt V 159. In composition with bhū as visaññī-bhūta at Jāt I 67.
:: Visaññin (adjective) [vi + saññin] unconscious, one who has lost consciousness; also in meaning "of unsound mind" (= ummattaka Mahāniddesa 279) AN II 52 (khitta-citta + v.); Miln 220; Saddhammopāyana 117.
:: Visappana in °rasa at Vism 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) AN II 25; Snp 38, 272; Cullaniddesa §597; Jāt 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. SN I 1, 24, 35, 107, 110; AN II 211; IV 434; Snp 333, 768, 857, 1053f.; Thera 519; Mahāniddesa 8f., 247; Cullaniddesa §598; Dhp III 198; IV 43; as 364; Nettipakaraṇa 24; Dhammasaṅgani 1059.
:: Visaṭa and visata [past participle of vi + sṛ, Skt. visṛta] spread, diffused, wide, broad DN III 167 (ṭ); Snp 1 (Text reads t, varia lectio has ṭ); Jāt II 439; IV 499 (t); Miln 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 Snp 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 SN III 133 and AN IV 52 (Text visaṭṭhi) probably stands for visatti in meaning "longing," clinging to (cf. BHS viṣakti Avadāna-śataka II 191), or "love for" (locative).
:: Visavitā (feminine) at DN II 213 in phrase iddhi° is doubtful reading, varia lectio visevitā. Translation (DB II 246); "proficiency." It is combined with iddhi-pa hutā and iddhi-vikubbanatā. Buddhaghosa's explanation is "visavanā" [from vi + sru?].
:: Visaya [cf. Skt. viśaya, from vi + śī] 1. locality, spot, region; world, realm, province, neighbourhood Snp 977. Often in following combinations: petti° (or pitti°) and pettika (a) the world of the manes or petas MN I 73; SN III 224; V 342, 356f.; AN I 37, 267; II 126f.; III 211, 339, 414f.; IV 405f.; V 182f.; Peta Vatthu II 22; II 79; Jāt I 51; Peta Vatthu Commentary 25f., 59f., 214. (b) the way of the fathers, native or proper beat or range DN III 58; SN V 146f.; AN III 67; Jāt 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) SN V 218 (gocara°); Nettipakaraṇa 23 (iddhi°); Miln 186, 215, 316; Vism 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 AN V 50; Jāt 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 MN I 207 = Vinaya I 157.
:: Visāda [from vi + sad] depression, dejection DN 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 SN I 118 = MN I 109.
:: Visākhā (feminine) [vi + sākhā, Skt. 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. Skt. viśāla] wide, broad, extensive Snp 38; Jāt V 49, 215 (°pakhuma); Miln 102, 311.
-akkhī (feminine) having large eyes Jāt V 40; Vimāna Vatthu 371 (+ vipulalocanā; of a Petī).
:: Visālatā (feminine) [abstract from visāla] breadth, extensiveness Vimāna Vatthu 104.
:: Visāṇa (neuter) [cf. Skt. viṣāṇa] 1. the horn of an animal (as cow, ox, deer, rhinoceros) Vinaya I 191; AN II 207; IV 376; Snp 35 (khagga°, q.v.), 309; Puggalapaññatti 56 (miga°); Apadāna 50 (usabha°); Jāt I 505; Miln 103. 2. (also as m.) the tusks of an elephant Jāt III 184; V 41, 48.
-maya made of horn Vinaya II 115.
:: Visāra [from vi + sṛ] spreading, diffusion, scattering as 118.
:: Visārada (adjective) [cf. BHS viśārada, e.g. Avadāna-śataka I 180. On etymology see sārada] self-possessed, confident; knowing how to conduct oneself, skilled, wise DN I 175; II 86; SN I 181; IV 246; V 261; AN II 8 (vyatta + v); III 183, 203; IV 310, 314f.; V 10f.; MN I 386; Apadāna 23; Jāt III 342; V 41; Miln 21; Saddhammopāyana 277. — avisārada diffident Miln 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 MN II 102 (°gabbha, with mūḷha-gabbha; varia lectio vighāta).
:: Visāṭita [past participle of vi + sāṭeti] cut in pieces, smashed, broken Jāt II 163 (= bhinna commentary).
:: Viseneti to discard, dislike, get rid of (opposite usseneti) SN 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 Snp 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 Snp 793 = 914, where Mahāniddesa 96 = 334 has the same explaination as for °katvā; SN 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 Skt. viśeṣa] 1. (mark of) distinction, characteristic, discrimination AN I 267; SN IV 210; Jāt II 9; Miln 29; Vimāna Vatthu 58, 131; Peta Vatthu Commentary 50, 60. 2. elegance, splendour, excellence Jāt V 151; Dhp I 399. 3. distinction, peculiar merit or advantage, eminence, excellence, extraordinary state DN I 233 (so for vivesa all through?); AN III 349 (opposite hāna); Jāt 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 Jāt VI 69: see and cf. Psalms of the Brethren 24, note 1; 110. — cf. paṭi°.
-ādhigama specific attainment AN IV 22; MN II 96; Nettipakaraṇa 92; Miln 412; Dhp I 100. [cf. BHS viśeṣadhigama Divyāvadāna 174]; -gāmin reaching distinction, gaining merit AN II 185; III 349f.; SN V 108; -gū reaching a higher state or attainment Jāt VI 573; -paccaya ground for distinction Vimāna Vatthu 20; -bhāgiya participating in, or leading to distinction or progress (spiritually) DN III 272f., 277, 282; Nettipakaraṇa 77; Vism 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; Jāt 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 Jāt 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 Miln 3.
:: Visesin (adjective) [from visesa] possessing distinction, distinguished from, better than others Snp 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 MN I 446 (of a horse; combined with visūkāyita). 2. disagreement SN I 123 (= viruddha-sevita Kindred Sayings I 320). Buddhaghosa at Kindred Sayings II 203 reads °sedhita. cf. visūkāyita.
:: Viseyyati [vi + seyyati, cf. Skt. śīryati, of śṛ to crush] to be broken, to fall to pieces Jāt 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 Miln 102 (saṁsibbita° as reduplicated-iterative compound).
:: Visikhā ￼ (feminine) [cf. Skt. (lexicographical) viśikhā] a street, road Vinaya IV 312; Jāt I 338; IV 310; V 16, 434.
-kathā gossip at street corners DN I 179; MN I 513; Dhp I 90.
:: Visineti see usseneti.
:: Visiṇṇa [past participle of viseyyati] broken, crushed, fallen to pieces Jāt 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 DN III 159; Vimāna Vatthu 324; Jāt I 441; Miln 203, 239; Dhp II 15; Vimāna Vatthu 1 (°māna = vimāna), 85, 261; Saddhammopāyana 260, 269, 332, 489. — comparative °tara Vism 207 (= anuttara). — as visiṭṭhaka at Saddhammopāyana 334. — See also abhi°, paṭi°, and vissaṭṭha.
:: Visīdati [vi + sad; cf. visāda and past participle BHS viṣaṇṇa Divyāvadāna 44] 1. to sink down Jāt IV 223. 2. to falter, to be dejected or displeased SN I 7; AN III 158; Puggalapaññatti 65, — past participle visanna.
:: Visīvana (neuter) [from visīveti] warming oneself Jāt I 326; V 202. As visibbana at Vinaya IV 115.
:: Visīveti [vi + sīveti, which corresponds to Skt. 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 Miln 47; Jāt II 68; Dhp I 225, 261; II 89. As visibbeti (in analogy to visibbeti to sew) at Vinaya IV 115. — causative II visīvāpeti Jāt II 69.
:: Visīyati [vi + sīyati; cf. Skt. śīyate, passive of śyā to coagulate] to be dissolved; 3rd plural imperative medium visīyaruṁ Thera 312 (cf. Geiger, Pāḷi Grammar §126).
:: Visodha [from vi + śudh] cleaning, cleansing in compound dubbisodha hard to clean Snp 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; Dhp III 158; Saddhammopāyana 321.
:: Visoka ￼ (adjective) [vi + soka] freed from grief Dhp 90; Dhp II 166.
:: Visoseti [causative of vissussati] to cause to dry up, to make wither, to destroy AN I 204; Snp 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 Dhp 266 (dhamma), where Dhp III 393 explains as "visama, vissagandha"; and at Iti 32 (vissantaraṁ "among all beings"? varia lectio vessantaraṁ).
:: Vissa2 (neuter) [cf. Skt. visra] a smell like raw flesh, as °gandha at Dhammasaṅgani 625; as 319; Paramatthajotikā II 286; Dhp III 393.
:: Vissagga [vi + sagga, vi + sṛj, cf. Skt. 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); Miln 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) Miln 295.
:: Vissajjana (neuter) and °ā (feminine) [from vissajjeti] 1. giving out, bestowing Mahāniddesa 262 (dhana°). 2. sending off, discharging Jāt I 239 (nāvā° putting off to sea). 3. Answer, reply Vism 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 Jāt 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 Snp 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 Jāt 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); Miln 41 (dhaññaṁ); Peta Vatthu Commentary 111, 119. — to get rid of Jāt I 134 (muddikaṁ). — to answer (questions), to reply, retort Snp 1005 (°essati, future); Vimāna Vatthu 71; Peta Vatthu Commentary 15, 59, 87, — past participle vissajjita. — causative II vissajjāpeti (in meanings of vissajjeti) Jāt IV 2 (hatthaṁ = to push away); Miln 143; Mahāvaṁsa 6, 43.
:: Vissajjāpetar [agent noun from vissajjāpeti] one who replies or causes to reply Dhp IV 199. cf. vissajjetar.
:: Vissajjetar [agent noun from vissajjeti] one who answers (a question) AN I 103 (pañhaṁ). cf. vissajjāpetar.
:: Vissajjita [past participle of vissajjeti] 1. spent, given away Snp 982 2. let loose, sent off, discharged Mahāvaṁsa 23, 88.
:: Vissaka [of viś] dwelling: see paṭi-.
:: Vissamana (neuter) [from vissamati] resting, reposing Jāt III 435.
:: Vissamati [vi + samati, of śram] to rest, repose; to recover from fatigue Jāt 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 Jāt III 36.
:: Vissametar [agent noun from vissameti] one who provides a rest, giver of repose, remover of fatigue Jāt VI 526.
:: Vissandaka (adjective) [from vissandati] overflowing Peta Vatthu Commentary 119.
:: Vissandati [vi + sandati, of syand] to flow out, to stream overflow Jāt 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 SN I 79 (vissase); Jāt 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 AN III 114; Vinaya I 87 (so read for ṭṭh); IV 21; Jāt II 305; III 343; Miln 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; Jāt I 370; III 373; Peta Vatthu Commentary 46, 64, 123, 174. 2. (of the voice.) distinct, well enunciated DN I 114 (= apalibuddha, i.e. unobstructed; sandiddha-vilambitādi-dosa-rahita Sumaṅgalavilāsinī I 282); II 211; AN II 51; III 114; SN I 189; Jāt VI 16 (here as vissattha-vacana). 3. vissaṭṭha at Jāt 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 Thera 453 = Snp 205 (varia lectio vissasati).
:: Vissāsa [vi + sāsa, of śvas] trust, confidence, intimacy, mutual agreement Vinaya I 296; 308, AN II 78; Jāt I 189, 487; Miln 126; Vism 190; Vimāna Vatthu 66; Peta Vatthu Commentary 13, 265.
-dubbissāsa difficult to be trusted Jāt IV 462.
:: Vissāsaka (and °ika) (adjective) [vissāsa] intimate, confidential; trustworthy AN I 26; Miln 146; Sumaṅgalavilāsinī I 289.
:: Vissāsaniya (adjective) [gerund of vissāseti] to be trusted, trustworthy Peta Vatthu Commentary 9; Saddhammopāyana 306, 441; negative a° Jāt III 474; cf. dubbissāsaniya hard to trust Jāt IV 462.
:: Vissāsin (adjective) [from vissāsa] intimate, confidential AN III 136 (asanthava° intimate, although not acquainted).
:: Vissota (adjective) [vi + sota, of sru] flowed away, wasted Miln 294.
:: Vissussati [vi + śuṣ] to dry up, to wither SN I 126 (in combination ussussati vissussati, with -ss- from uss°). Spelling here visuss°, but ss at SN III 149. — causative visoseti (q.v.).
:: Vissuta (adjective) [vi + suta, of śru] widely famed, renowned, famous Snp 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; DN III 52 (cakkhu); SN II 122 (the same); IV 47 (sīla); AN IV 304 (su°); Snp 67, 517, 687; Cullaniddesa §601; Puggalapaññatti 60; Peta Vatthu Commentary 1 (su°); Saddhammopāyana 269, 383.
:: Visuddhatta (neuter) [abstract from visuddha] purity, purification AN II 239.
:: Visuddhi (feminine) [vi + suddhi] brightness, splendour, excellency; (ethically) purity, holiness, sanctification; virtue, rectitude Vinaya I 105 (visuddho paramāya visuddhiyā); DN I 53; III 214 (diṭṭhi°, sīla°), 288; MN I 147; SN III 69; AN I 95 (sīla° and diṭṭhi°); II 80 (catasso dakkhiṇā°), 195; III 315; V 64 (paramattha°); Snp 813, 824, 840, 892; Dhp 16 (kamma°); Paṭisambhidāmagga I 21 (sīla°, citta°, diṭṭhi°); II 85 (the same); Mahāniddesa 138, 162; Vism 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; Jāt I 139; Vimāna Vatthu 18. See under deva.
:: Visujjhati ￼ [vi + sujjhati] to be cleaned, to be cleansed, to be pure Vinaya II 137; Jāt 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 Miln 303.
:: Visuṁ (indeclinable) [cf. Skt. viṣu, a derivation from vi°] separately, individually; separate, a part Dhp II 26 (mātā-pitaro visuṁ honti). Usually repeated (distributively) visuṁ visuṁ each on his own, one by one, separately, e.g. Vism 250; Mahāvaṁsa 6, 44; Paramatthajotikā II 583; Vimāna Vatthu 38; Peta Vatthu Commentary 214. °visukaraṇa separation Therīgāthā Commentary 257.
:: Visūcikā (feminine) [cf. Skt. visūcikā] cholera Miln 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 MN I 8, 486; Snp 55 (cf. Cullaniddesa §301); Peta Vatthu IV 137.
-dassana visiting shows (as fairs) DN I 5 (cf. Sumaṅgalavilāsinī I 77: "visūkaṁ paṭani-bhūtaṁ dassanaṁ," reading not clear); AN I 212; II 209; Puggalapaññatti 58.
:: Visūkāyita (neuter) [past participle of visūkāyati, denominative from visūka] 1. restlessness, impatience MN I 446. 2. disorder, twisting, distortion (of views); usually in phrase diṭṭhi° with °visevita and °vipphandita e.g. MN I 234; SN 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 SN I 12317 (Kindred Sayings I 155 "disorders"; note page 321).
:: Vitaccheti [vi + taccheti] 1. tear, pluck, pick to pieces; in simile MN I 364 (+ virājeti) = SN II 255 (reads vibhajeti for virājeti) = Vinaya III 105 (the same). 2. to smoothe: see past participle vitacchita.
:: Vitacchika at SN II 99 = IV 188 read vītaccika (q.v.).
:: Vitacchikā (feminine) [cf. Skt. (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" (Compendium 282). — Defined as "vitakkanaṁ vitakko, ūhanan ti vuttaṁ hoti" at Vism 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). — DN II 277 ("pre-occupation" translation: see note DB II 311); III 104, 222, 287 (eight Mahāpurisa°); MN I 114 (dvidhā-kato v.), 377; SN I 39, 126, 186, 203; II 153; IV 69, 216; AN II 36; III 87 (dhamma°); IV 229 (Mahāpurisa°), 353 (°upaccheda); Snp 7, 270f., 970, 1109; Jāt 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; Vism 291 (°upaccheda); Miln 82, 309; as 142; Dhp IV 68; Sammohavinodanī 490; Peta Vatthu Commentary 226, 230. — kāma°, vihiṁsā°, vyāpāda° (sensual, malign, cruel thought): DN III 226; SN II 151f.; III 93; AN I 148, 274f.; II 16, 117, 252; III 390, 428. Opposite nekkhamma°, avyāpāda°, avihiṁsā° AN 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 Vism 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. DN I 37; SN IV 360f.; AN IV 300; Vinaya III 4; Vism 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: DN III 219 (of samādhi which is either sa°, or a°, or avitakka vicāra-matta); SN IV 193; V 111; AN IV 409f., 450; Nettipakaraṇa 16; Miln 60, 62; Vism 453. cf. rūpa° (sadda° etc.) vitakka + rūpa (sadda° etc.) vicāra AN 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 Vism 142.
:: Vitakketi [denominative from vitakka] to reflect, reason, consider SN I 197, 202; IV 169; V 156; AN II 36; Miln 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 Jāt VI 453. — passive vitaniyyati ibid, — past participle vitata. cf. vitāna.
:: Vitaṇḍā (feminine) [cf. Epic Skt. 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 MN I 147 (kaṅkhā°); Miln 233 (the same), 351; Saddhammopāyana 569.
:: Vitarati [vi + tarati] 1. to go through, come through, overcome Snp 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 Jāt II 14 (bubhukkhito no vitarāsi bhottuṁ; varia lectio visahāmi), — past participle vitiṇṇa.
:: Vitata [past participle of vitanoti] stretched, extended, diffused SN I 207; Snp 272, 669 (varia lectio vitthata); Jāt I 356 (tanta° where the strings were stretched); Miln 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 Skt. vitatha] untrue; neuter untruth DN II 73 (na hi Tathāgatā vitathaṁ bhaṇanti); Snp 9f.; Vimāna Vatthu 5315 (= atatha, musā ti attho Vimāna Vatthu 240); Jāt V 112; VI 207; Paṭisambhidāmagga 104; Sumaṅgalavilāsinī I 62. — avitatha true SN II 26; V 430; Paṭisambhidāmagga II 104; Miln 184; Saddhammopāyana 530; Sumaṅgalavilāsinī I 65.
:: Vitāna (masculine and neuter) [from vi + tan] spread-out, canopy, awning Vinaya IV 279; Jāt I 40, 62, 83; Dhp 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 Dhp 141 (°kaṅkha); Snp 514 (the same), 746; Peta Vatthu Commentary 181. 2. given up, rejected, abandoned Dhp 176 (°paraloka); Jāt 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 SN I 42; Snp 181f., 302; Jāt 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. DN I 134; SN I 71; IV 324; Puggalapaññatti 52; Dhp I 295; Peta Vatthu Commentary 3, 71. Vittaṁ is probably the right reading SN I 126 (15) for cittaṁ cf. page 123 (3); Kindred Sayings I 153, note 3.
:: Vitta2 (adjective) [identical with vitta1] gladdened, joyful, happy Jāt III 413 (= tuṭṭha); IV 103; Vimāna Vatthu 414 (= tuṭṭha commentary); 4414 (the same), 495 (the same).
:: Vitta3 [past participle of vic to sift, cf. Skt. vikta] see vi°.
:: Vittaka (adjective) [from vitta1] possessing riches, becoming rich by (—°) Jāt 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 Jāt 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 Jāt V 427; Dhp 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 Vism 351 (cf. as 335).
:: Vitthambheti [vi + thambheti] to make firm, strengthen as 335.
:: Vitthata1 [past participle of vi + stṛ] 1. extended, spread out, wide MN I 178; Vinaya I 297; Jāt V 319; Miln 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 Miln 36 (bhīta + v.). Müller Pāḷi Gramar 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 Miln 17; same ablative vitthārato Jāt 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 BHS "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 DN III 241; SN IV 93; AN II 77, 177, 189; III 177; Puggalapaññatti 41; Peta Vatthu Commentary 53, 113; vitthārato Vism 351, 479; Peta Vatthu Commentary 71, 77, 81. cf. similarly BHS vistareṇa kāryaṁ Divyāvadāna 377.
:: Vitthāratā (feminine) [from vitthāra] explicitness, detail Nettipakaraṇa 2. As vitthāraṇā at Nettipakaraṇa 9.
:: Vitthāreti [from vitthāra] 1. to spread out AN III 187. 2. to expand, detail, give in full Vism 351; Paramatthajotikā II 94, 117, 127, 274 and passim, — past participle vitthārita; gerund vithāretabba.
:: Vitthārika (adjective) [vitthāra + ika] 1. wide-spread Miln 272. 2. widely famed, renowned Snp 693; Jāt IV 262. See also bahujañña.
:: Vitthārita [past participle of vitthāreti] detailed, told in full Vism 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 DN I 249.
:: Vitthiṇṇa [vi + thiṇṇa] "spread out," wide, large, extensive, roomy Jāt II 159 (so read for vittiṇṇa); Miln 102, 283, 311, 382; as 307; Paramatthajotikā II 76; Vimāna Vatthu 88; Saddhammopāyana 391, 617. cf. pari°.
:: Vitti (feminine) [cf. Skt. vitti, from vid] prosperity, happiness, joy, felicity AN III 78; Jāt IV 103; VI 117; Kathāvatthu 484; Thera 609; Dhammasaṅgani 9 (cf. as 143); Peta Vatthu Commentary 106.
:: Vitudati [vi + tudati] to strike, prick, nudge, knock, push, attack DN I 105; SN IV 225; AN III 366; Snp 675; Udāna 67; Jāt II 163, 185. — passive vitujjati Vism 505; Sammohavinodanī 104, 108, — past participle vitunna.
:: Vitunna [past participle of vitudati] struck, pricked, pushed Jāt III 380.
:: Vitureyyati at Jāt 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) [= Skt. viṭapin] the fork of a tree MN I 306; Jāt II 107; III 203.
:: Viṭapa [cf. Epic Skt. viṭapa] the fork of a tree, a branch Jāt I 169, 215, 222; III 28; VI 177 (nigrodha°).
:: Viṭapin [viṭapa + in] a tree, literally "having branches" Jāt 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) Snp 1142; Cullaniddesa §594 (= atināmeti) — vivasati is Kern's proposed reading for vijahati (rattiṁ) at Thera 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 DN I 11; Sumaṅgalavilāsinī I 96.
:: Vivadati [vi + vadati] 1. to dispute, quarrel Snp 842, 884; Jāt I 209; Miln 47. 2. (intransitive) to be quarrelled with SN III 138.
:: Vivadha (carrying yoke) see khārī-vidha and vividha2.
:: Vivajjeti [vi + vajjeti] to avoid, abandon, forsake SN I 43; AN V 17; Snp 53 (= parivajj° abhivajj° Cullaniddesa §592), 399 (°jjaya), 407 (preterit °jjayi); Vimāna Vatthu 8438 (°jjayātha = parivajjetha Vimāna Vatthu 346); Jāt I 473; III 263, 481 (°jjayi); V 233 (potential °jjaye); Miln 129; Saddhammopāyana 210, 353, 395, — past participle vivajjita. — passive vivajjati Jāt I 27.
:: Vivajjita [past participle of vivajjeti] 1. abandoning, abstaining from Vimāna Vatthu 75 (°kiliṭṭha-kamma). 2. Avoided Theri 459. 3. distant from (ablative) Miln 131.
:: Vivana (neuter) [vi + vana] wilderness, barren land SN I 100; Vimāna Vatthu 776 (= arañña Vimāna Vatthu 302); Jāt II 191, 317.
:: Vivaṇṇa (adjective) [vi + vaṇṇa] discoloured, pale, wan Snp 585; Theri 79; Jāt 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 Dhp 127 (pabbatānaṁ; cf. Divyāvadāna 532; Miln 150; Peta Vatthu Commentary 104); Vism 192, 262; Jāt IV 16; V 87; Dhp IV 46 (mukha°); Paramatthajotikā II 355; Peta Vatthu Commentary 152, 283. 2. interval, interstice DN I 56 (quoted at Peta Vatthu IV 327); Vism 185. 3. fault, flaw, defect AN III 186f.; Jāt 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 Vism 392; Miln 350; Dāṭhāvaṁsa II 120; Jāt IV 266. 2. opening, unfolding, making accessible, purifying (figurative), in ceto° AN 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); DN I 85 (paṭicchannaṁ v.); Jāt I 63 (dvāraṁ), 69; IV 133 (nagaraṁ); Dhp I 328 (vātapānaṁ); Sumaṅgalavilāsinī I 228; Peta Vatthu Commentary 74 (mukhaṁ); Vimāna Vatthu 157, 284. 2. (figurative) to open, make clear, reveal SN 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 Thera 517; Jāt IV 241; V 381, 461; VI 491; Peta Vatthu III 82. Also at Snp 710.
:: Vivasati [vi + vasati2] to live away from home, to be separated, to be distant Jāt 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). — DN I 89; II 16; III 142 (dd; sammā-sambuddha loke vivatta-chadda; translation "rolling back the veil from the world"), 177 (dd); AN II 44 (varia lectio dd); Snp 372 (explained as "vivaṭa-rāga-dosa-moha-chadana Paramatthajotikā II 365), 378, 1003 (ed. Snp prefers dd as Text reading); Cullaniddesa §593 (with allegorical interpretation); Jāt I 51; III 349; IV 271 (dd); Dhp 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 Skt. 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. BHS 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 SN 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 Snp 19 (literal), 374 (figurative = anāvaṭa Paramatthajotikā II 366), 763, 793 (= open-minded); Mahāniddesa 96; Puggalapaññatti 45, 46 (read vivaṭa for pi vaṭa; opposite pihita); Vism 185 (opposite pihita); Jāt V 434; Dhp III 79; Vimāna Vatthu 27; Peta Vatthu Commentary 283 (mukha unveiled). — vivaṭena cetasā "with mind awake and clear" DN III 223; AN IV 86; SN V 263; cf. cetovivaraṇa. -vivaṭa is frequent varia lectio for vivatta (°cchada), e.g. At AN II 44; Snp 372; Dhp 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 Snp 921; Mahāniddesa 354; -dvāra (having) an open door, an open house Jāt V 293 (aḍḍha° half open); Dhp 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 Dhp 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 SN I 85. — Absolute and combined with saṁvaṭṭa (i.e. devolution combined with evolution) e.g. At DN I 14, 16f.; III 109; AN II 142 (where read vivaṭṭe for vivaṭṭo); Puggalapaññatti 60; Vism 419 (here as masculine vivaṭṭo, compared with saṁvaṭṭo), 420 (°ṭṭhāyin). In compound °kappa (i.e. descending æon) at DN III 51; Puggalapaññatti 60; Iti 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; Vism 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) DN I 17; III 84, 109; Vism 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 MN I 12, 122; SN I 127; IV 105, 205, 207, 399; AN I 134; III 246, 444f.; IV 8f.; Iti 47 (Text vivattayi).
:: Vivāda [from vi + vad] dispute, quarrel, contention DN I 236; III 246; AN IV 401; Snp 596, 863, 877, 912; Mahāniddesa 103, 167, 173, 260, 307; Puggalapaññatti 19, 22; Udāna 67; Jāt I 165; Miln 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: DN III 246; AN III 334f.; Vibhaṅga 380; referred to at Paṭisambhidāmagga I 130. There is another list of ten at AN V 78 consisting in wrong representations regarding Dhamma and vinaya.
:: Vivādaka [from vivāda] a quarreller Jāt I 209.
:: Vivādiyati (vivādeti) [denominative from vivāda] to quarrel Snp 832 (= kalahaṁ karoti Mahāniddesa 173), 879, 895. Potential 3rd singular vivādiyetha (= kolahaṁ kareyya Mahāniddesa 307), and vivādayetha Snp 830 (the same explanation Mahāniddesa 170).
:: Vivāha [from vi + vah] "carrying or sending away," i.e. marriage, wedding DN I 99; Snp 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) DN 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; DN I 226; SN III 110; MN I 256; Peta Vatthu III 107 (= pa ribāheti Peta Vatthu Commentary 214); Miln 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) DN I 37, 182; III 222, 226, 283 = SN IV 191 (°ninna citta); SN I 2, 194; IV 365f.; V 6, 240f.; AN I 53; III 329; IV 224; Vinaya IV 241; Snp 474, 772, 822, 851, 915, 1065; Mahāniddesa 158, 222; Jāt 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 SN III 2, 8), viz. tadaṅga°, vikkhambhana°, samuccheda° paṭippassaddhi°, nissaraṇa°; as threefold at Vism 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 DB I 84. See also jhāna. cf. pa°.
:: Vivekattā = vivittatā Sammohavinodanī 316.
:: Vivesa [?] distinction DN 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 DN I 37; AN III 25; Jāt VI 388; Dhammasaṅgani 160; Puggalapaññatti 68; Vism 139, 140 (explained in detail). — Doubtful reading at Peta Vatthu I 119 (for viricca?). — as viviccaṁ (and a°) at Jāt 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. Skt. 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 (—°) DN II 354; Peta Vatthu II 49; Vimāna Vatthu 359; Miln 319; Mahāvaṁsa 25, 30; Paramatthajotikā II 136 (in explanation of vi°: "viharati = vividhaṁ hitaṁ harati").
:: Vividha2 [for Skt. vivadha; vi + vah] carrying-yoke DN I 101; SN I 78 (as varia lectio khāri-vividhaṁ, see khāri); Jāt 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 DN I 71; SN I 110; AN II 210; III 92; IV 436; V 207, 270; Snp 221, 338, 810, 845; Mahāniddesa 201; Kathāvatthu 605; Miln 205; Sumaṅgalavilāsinī I 208; as 166; Dhp III 238; IV 157 (so read for vivivitta!); Sammohavinodanī 365; Peta Vatthu Commentary 28, 141, 283. cf. pa°.
:: Vivittaka (adjective) [vivitta + ka] solitary Jāt 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: Snp 420 (jātimā v.); Peta Vatthu I 85 (vārinā v.); or o Snp 580 (vajjho v.), 818 (kapaṇo v.); or ṁ: Snp 381 (vajantaṁ v.), 689 (nekkhaṁ v.). 2. dubitative particle: na viya maññe I suppose not MN 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. Skt. 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." DB II 114) at DN II 104 = AN IV 310 = SN V 260 = Udāna 63. The BHS (at Divyāvadāna 202) has śrāvakāḥ (for bhikkhū!) paṇḍitā bhaviṣyanti vyaktā vinītā viśāradāh. 2. separated, split, dissenting, heretic Snp 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. Skt. vyakti] distinctness Dhatupāṭha 366 and Dhātum 593 (in definition of brū). cf. veyyatti.
:: Viyācikkhati in verse at Snp 1090 for vyācikkhati, i.e. vi + ācikkhati, to tell, relate, explain; past participle vyākhyāta.
:: Viyākāra [vi + ākāra] preparation, display, distinction, splendour, majesty Snp 299 (= sampatti Paramatthajotikā II 319).
:: Viyāpanna [vi + āpanna, past participle of vi + āpajjati cf. vyāpajjati] gone down, lost, destroyed Snp 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 Snp 953 (explained as the 3 abhisaṅkhāras, viz. puñña°, apuñña° and āneñja° at Mahāniddesa 442).
:: Viyāvatta see viyāpanna
:: Viyāyata [vi + āyata] stretched out or across Jāt III 373 (in verse).
:: Viyoga [vi + yoga 2] separation Jāt VI 482; Mahāvaṁsa 19, 16 (Mahābodhi°); Peta Vatthu Commentary 160, 161 (pati° from her husband); Saddhammopāyana 77, 164.
:: Viyūhana (neuter) [from viyūhati] removing, removal Vism 302 (paṁsu°).
:: Viyūhati [vi + ūh, a differentiated form of vah] to take away, carry off, remove Vinaya III 48 (paṁsuṁ vyūhati); Jāt I 177, 199 (paṁsuṁ), 238, 331 (kaddamaṁ dvidhā viyūhitvā); III 52 (vālikaṁ); IV 265 (paṁsuṁ); VI 448 (vālukaṁ); as 315; Dhp 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) MN I 86 = Cullaniddesa §199 5 (ubhato viyūḷhaṁ saṅgāmaṁ massed battle on both sides); AN III 94, 99 (saṅgāma, cf. SN IV 308); Jāt VI 275 (balaggāni viyūḷhāni; commentary = pabbūḷha-vasena ṭhitāni where pabbūḷha evidently in meaning "sambādha." 2. put in array, prepared, imminent Jāt 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 Skt. vīci wave; Vedic vīci only in meaning "deceit"; perhaps connected with Latin vicis, as wīce = English week, literally "change," cf. tide] 1. a wave Jāt I 509; Miln 117 (jala°), 319 (°puppha wave-flower, figurative); Vism 63 (samudda°); Dāṭhāvaṁsa IV 46; as 116 = Vism 143. 2. interval, period of time (cf. "tide" = time interval) Jāt 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); Jāt I 429; III 356; Miln 102, 267; Vism 383 (°tumba); Dhp I 125; III 374 (°piṭaka).
:: Vījana (neuter) [from vīj, cf. Classical Skt. 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°); Jāt I 46; Vism 310; Dhp 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 Jāt I 165; Paramatthajotikā II 487; Vimāna Vatthu 6 (Text bījati). Causative vījeti Dhp IV 213; Mahāvaṁsa 5, 161. — passive vījiyati: present participle vījiyamāna getting fanned Jāt 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 SN III 6f.; Snp 827; Mahāniddesa 166; Jāt I 369.
:: Vīmaṁsana (neuter) and °ā (feminine) [from vīmaṁsati] trying, testing; finding out, experiment Vinaya III 79; Jāt 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 Snp 215 (°amāna), 405; Jāt I 128, 147, 200; VI 334; Miln 143; Peta Vatthu Commentary 145, 215, 272; Saddhammopāyana 91. — gerund °itvā Jāt 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 Jāt V 110. — cf. pari°.
:: Vīmaṁsā (feminine) [from vīmaṁsati] consideration, examination, test, investigation, the fourth of the Iddhipādas, q.v.; DN III 77 (°samādhi), 222; SN V 280; AN 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 Snp 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 SN I 122 = Snp 449 (kacchā bhassati "let the lyre slide down from hollow of his arm" Kindred Sayings I 153); Thera 467; SN IV 196 (six parts); AN III 375; Jāt III 91; V 196, 281 (named Kokanada "wolf's howl"); VI 465 = 580; Vimāna Vatthu 6419; 8110; Miln 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 Jāt II 225; -doṇikā the sounding board of a lute (cf. doṇī1 4) Vism 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 SN I 137; Snp 44, 165 (not dhīra), 642, 1096, 1102; Thera 736 (nara° hero); Cullaniddesa §609; Dhp IV 225. — mahā° a hero SN I 110, 193; III 83 (of the Arahant); — vīra is often an epithet of the Buddha;
-aṅgarūpa built like a hero, heroic, divine DN I 89; II 16; III 59, 142, 145; SN I 89; Snp page 106; explained as "devaputta-sadisa-kāya" at Sumaṅgalavilāsinī I 250 and Paramatthajotikā II 450. The BHS 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); Snp 457 (catu-vīsatakkharaṁ); Jāt I 89 (°sahassa bhikkhū); III 360; Sammohavinodanī 191f.; Dhp I 4 (ekūna°, 19); II 9, 54; III 62 (°sahassa bhikkhū, as followers); as vīsatiṁ at Dhp II 61 (vassa-sahassāni). (2) vīsaṁ; e.g. Snp 1019 (°vassa-sata); Iti 99 (jātiyo); Jāt I 395 (°yojana-sata); V 36 (°ratana-sata); Dhp 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" MN I 365; SN II 99 (so read for vītacchika) = IV 188 = MN I 74; DN II 134; Jāt I 15, 153; III 447; V 135; Dhp II 68; Vism 301; -iccha free from desire Jāt II 258; -gedha without greed Snp 210, 860, 1100; Mahāniddesa 250; Cullaniddesa §606; -taṇha without craving Snp 83, 741, 849, 1041, 1060; Mahāniddesa 211; Cullaniddesa §607; -tapo without heat Jāt II 450. -(d)dara fearless Thera 525; Dhp 385; -dosa without anger Snp 12; -macchara without envy, unselfish Snp 954; Mahāniddesa 444; Jāt V 398; Peta Vatthu III 115; -mada not conceited Samantapāsādikā 328, cf. AN II 120; -mala stainless (cf. vimala) SN IV 47, 107; Sumaṅgalavilāsinī I 237; Miln 16; -moha without bewilderment Snp 13. -raṁsi rayless (?) Snp 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 Snp 11, 507, 1071; Puggalapaññatti 32; Peta Vatthu II 47; Miln 76, and frequently elsewhere; -lobha without greed Snp 10, 469, 494; -vaṇṇa colourless Snp 1120; -salla without a sting SN IV 64; -sārada not fresh, not unexperienced, i.e. wise Iti 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 Skt. (lexicographical) as vītaṁsa. Sanskrit-Wörterbuch compare Skt. 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 Thera 139. Kern, Toevoegselen sub voce "vogelstrik."
:: Vīthi (feminine) [cf. Epic Skt. vīthi, to Indo-Germanic ṷeịā° to aim at, as in Latin via way, Skt. veti to pursue; Latin venor to hunt; Greek εἴστο he went] 1. street, way, road, path, track AN V 347, 350f.; Vimāna Vatthu 836; Jāt I 158 (garden path); V 350 (dve vīthiyo gahetvā tiṭṭhati, of a house); VI 276 (v. and raccha); Dhp I 14; Vimāna Vatthu 31; Peta Vatthu Commentary 54. -antaravīthiyaṁ (locative) in the middle of the road Jāt I 373; Peta Vatthu Commentary 96. -°sabhāga share of road Jāt I 422; -°siṅghāṭaka crossroad Dhp IV 4. — Of the path of the stars and heavenly bodies Jāt 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 Jāt I 320; pesakāra° weaver street Dhp I 424; bhatakāra° soldier street Dhp I 233; — or after the main kind of traffic frequenting these, e.g. nāga° elephant road Vimāna Vatthu 316; miga° animal road Jāt I 372; — or after special occasions (like distinguished people passing by this or that road), e.g. Buddha° the road of the Buddha Dhp 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. — Vism 187 (kammaṭṭhāna°); Paramatthajotikā I 102 (viññāṇa°). -°citta process of cognition (literal processed cognition) Vism 22; as 269.
:: Vīthika (adjective) (—°) [from vīthi] having (as) a road Miln 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; Jāt I 412; IV 376; Puggalapaññatti 21; Miln 380; Vism 11, 17; Dhp IV 3. (2) going on, course (of time) Peta Vatthu Commentary 137 (°ena by and by; varia lectio anukkamena); -kiṇṇa sprinkled, speckled, gay with Jāt V 188; -nāmeti to make pass (time), to spend the time, to live, pass wait Jāt III 63, 381; Dhp II 57; Vimāna Vatthu 158; Peta Vatthu Commentary 12, 21, 47, 76; -patati to fly past, to flit by, to fly up and down Snp 688; AN V 88 = Miln 392; -missa mingled, mixed (with) MN I 318; DN III 96; Jāt VI 151; -vatta having passed or overcome, gone through; passed, spent SN I 14, 145; III 225; IV 52; AN II 44; Snp 6, 395, 796; Jāt I 374; Therīgāthā Commentary 170; Peta Vatthu Commentary 21, 55, 83; -sāreti [from vi + ati + sṛ; not with Childers from smṛ; cf. BHS vyatisārayati] to make pass (between), to exchange (greeting), to address, converse (kathaṁ), greet. Often in phrase sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāreti [for which BHS sammodanīṁ saṇrañjanīṁ vividhāṁ kathāṁ vyatisārayati, e.g. Avadāna-śataka II 140] DN I 52, 90, 118, 152; Snp 419; cf. Miln 19; Jāt IV 98 (shortened to sārāṇīyaṁ vītisārimha; explained with sārayimha); V 264; -haraṇa passing (mutually), carrying in between Jāt VI 355 (bhojanānaṁ); -harati to associate with (at a meal) SN I 162. -hāra, in pada° "taking over or exchange of steps," astride SN I 211; AN IV 429; Jāt VI 354. Same in BHS, e.g. Mahāvastu I 35; III 162.
:: Vīvadāta (adjective) [vi + avadāta, the metri causā form of vodāta] clean, pure Snp 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 Snp 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 DN I 162; MN I 176; preterit vobhindi (literal) to break, split (one's head, sīsaṁ) MN I 336.
:: Vocarita [past participle of vi + ocarati] penetrated (into consciousness), investigated, apperceived MN I 478; AN 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 SN 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 Dhp II 162.
:: Vodāna (neuter) [from vi + ava + dā4 to clean, cf. BHS vyavadāna Divyāvadāna 616; Avadāna-śataka II 188] 1. cleansing getting bright (of sun and moon) DN I 10 (= visuddhatā Sumaṅgalavilāsinī I 95). 2. purity (from the kilesas, or stains of sin), purification, sanctification MN I 115 (opposite saṅkilesa); SN III 151 (citta°, adjective; opposite citta-saṅkilesa); AN III 418f.; V 34; Paṭisambhidāmagga I 166; Vibhaṅga 343; Nettipakaraṇa 96, 100, 125f.; Vism 51f., 89; Sammohavinodanī 401; Dhp III 405.
:: Vodāniya (adjective) [gerundive formation from vodāna] apt to purify, purifying DN I 195; III 57. opposite saṅkilesika.
:: Vodāpana (neuter) [from vodapeti] cleansing purification Dhp III 237 (= pariyodapana).
:: Vodāsa [?] only at DN 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 MN I 319.
:: Vodāya at Jāt 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 AN V 169 (figurative saddhammassa), 317 (the same; explained by commentary as "vodānaṁ gacchati"); Jāt II 418 (of a precious stone).
:: Vodiṭṭha [past participle of vi + ava + diś, cf. odissa and the BHS vyapadeśa pretext Divyāvadāna 435] defined, fully understood, recognized MN I 478; AN IV 363 (= suṭṭhu diṭṭha commentary).
:: Voharati [vi + oharati] 1. to express, define, decide MN I 499; DN I 202; Miln 218. 2. to decide, govern over (a kingdom), give justice, administrate Jāt 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 MN II 360; Snp 614 (°ṁ upajīvati); Jāt 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) DN III 232; AN 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) Snp 246 (°kūṭa fraudulent lawyer); Jāt II 423 (°ṁ sādheti to claim a debt by way of law, or a lawful debt); VI 229; Dhp III 12 (°ūpajīvin a lawyer); Paramatthajotikā II 289. 4. Name of a sea-monster which gets hold of ships Jāt 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 Snp 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.; Vism 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 SN 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) MN I 390; SN II 29; AN I 123, 148; II 232; Jāt I 110; as 69. — cf. abbokiṇṇa.
:: Vokiṇṇaka (adjective) [vokiṇṇa + ka] mixed up Miln 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) MN I 14; AN I 243.
:: Vokkamati [vi + ukkamati] to turn aside, deviate from (ablative); mostly in gerund vokkamma Vinaya II 213; DN I 230; MN III 117; SN IV 117; Snp 946; Jāt I 23; Vism 18, — past participle vokkanta.
:: Vokkanta [past participle of vokkamati] deviated from (ablative) Iti 36.
:: Vokkanti (feminine) [v(i) + akkanti] descent (into the womb), conception Thera 790.
:: Vokkha (adjective) [? doubtful reading] is at Jāt III 21 given as synonym of vaggu (q.v.).
:: Volokana (neuter) [v(i) + olokana, but cf. BHS vyavalokana "inspection" Divyāvadāna 435] looking at, examination Jāt IV 237 (varia lectio vi°).
:: Voloketi [v(i) + oloketi; in meaning equal to viloketi and oloketi] to examine, study, scrutinize MN I 213 (with genitive); Vinaya I 6 (lokaṁ); Kathāvatthu 591; Dhp 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 Vism 87 (°katā), 88 (°ka), 104 (°carita).
:: Vonata (adjective) [v(i) + onata] bent down Thera 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) Jāt 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 DN I 85; Jāt IV 454; Sumaṅgalavilāsinī I 236; Dhp IV 68; Peta Vatthu Commentary 67, 105, 274.
:: Vosāna (neuter) [v(i) + osāna] 1. (relative) achievement, perfection (in this world), accomplishment MN II 211 (diṭṭha-dhammābhiññā-vosāna-pārami-ppatta); Dhp 423 (cf. Dhp IV 233); Thera 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 MN I 193; Jāt III 5; Peta Vatthu Commentary 29; antarā °ṁ āpajjati to produce half-way achievement, to stop half-way AN V 157, 164; Iti 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 AN 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 SN I 167; Dhp 423; Iti 47 = 61 = 81; AN I 165; cf. Dhp IV 233: "niṭṭhānaṁ patto vusita-vosānaṁ vā patto etc."
:: Vossa (-kamma) (neuter) making impotent (see under vassakamma) DN 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) DN III 190 (issariya° handing over of authority), 226; SN IV 365f.; V 63f., 351 (°rata fond of giving); AN II 66 (the same); III 53 (the same); Paṭisambhidāmagga I 109; II 24, 117; Jāt VI 213 (kamma°); Nettipakaraṇa 16; Vibhaṅga 229, 350; Vism 224; Sammohavinodanī 317.
-sati-vossagga relaxation of attention, inattention, indifference Dhp I 228; III 163, 482; IV 43; -pariṇāmi, maturity of surrender SN I 88.
:: Vossajjati [= ossaj(j)ati] to give up, relinquish; to hand over, resign Snp 751 (gerund vossajja; Paramatthajotikā II 508 reads oss°); Jāt V 124 (issariyaṁ vossajjanto; cf. DN 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" Vism 21; as 401; Sumaṅgalavilāsinī I 194 (varia lectio voṭṭhabb°); Tikapaṭṭhāna 276 (°kiriyā).
:: Votthāpeti [= vavatthāpeti] to establish, put up, arrange Jāt VI 583.
:: Voyoga [vi + uyyogain sense of uyyutta?] effort (?), application Paramatthajotikā I 243. Reading doubtful.
:: Vuccati [passive of vac] to be called DN I 168, 245; Snp 436, 759, 848, 861, 946; Mahāniddesa 431; Cullaniddesa sub voce katheti; Paramatthajotikā II 204; Dhp 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 MN II 168; Jāt V 140; Snp page 108 (+ mahallaka); Sumaṅgalavilāsinī I 283.
:: Vuḍḍhaka (adjective) [vuḍḍha + ka] old; feminine °ikā old woman Theri 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) Miln 51; Vism 129. 2. vuddhi MN I 117 (+ virūḷhi etc.); SN II 205f.; III 53; V 94, 97; AN III 76 (opposite parihāni), 404 (+ virūḷhi), 434 (kosalesu dhammesu); V 123f.; Iti 108; Jāt V 37 (°ppatta grown up); Vism 271, 439 (so read for buddhi); Dhp 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: AN III 69; Jāt I 193; Dhp II 265 (udakena). See also būḷha.
:: Vuṇāti *Vuṇāti [we are giving this base as such only from analogy with the Skt. 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 Skt. 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, Skt. 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. Skt. 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 Jāt 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 DB I 93; "the higher life has been fulfilled") DN I 84 (cf. Dhp I 225 = vutthaṁ parivutthaṁ); Iti 115 (ed. vūsita°); Snp 463, 493; Puggalapaññatti 61. — Also at DN I 90 negative a°, with reference to avusitavā, where Rhys Davids (DB I 112) translates "ill-bred" and "rude," hardly just. See also Arahant II A.
:: Vusitatta (neuter) [abstract from vusita] state of perfection DN 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 DN II 223 (translation "who has lived 'the life'"): MN I 4; SN III 61; AN V 16; Snp 514; Mahāniddesa 611; Miln 104. On DN 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 AN IV 340; Snp 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); Dhp II 21, 75, 80; Paramatthajotikā II 174.
-vādin one who speaks what is said (correctly), telling the truth MN I 369; SN II 33; III 6.
:: Vutta2 [past participle of vapati1] sown SN I 134 (khetta); Jāt I 340; III 12; VI 14; Miln 375 (khetta); Peta Vatthu Commentary 7, 137, 139.
:: Vutta3 [past participle of vapati2] shaven MN II 168 (°siro). cf. nivutta2.
:: Vutta-velā at Jāt 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 BHS 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 SN I 129 read as vattamāna.
:: Vuttari of Dhp 370 is pañca-v-uttari(ṁ), cf. Dhp 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. Dhp I 7; Peta Vatthu Commentary 32, 43; Jāt I 183 (°vāsa). With reference to vassa "year" at Jāt IV 317. — At Dhp I 327 vuttha stands most likely for vuddha (arisen, grown), as also in abstract vutthattaṁ at Dhp 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; Skt. vṛtti] mode of being or acting, conduct, practice, usage, livelihood, habit SN I 100 (ariya°; cf. ariya-vāsa); Snp 81 = Miln 228 (= jīvitavutti Paramatthajotikā II 152); Snp 68, 220, 326, 676; Jāt VI 224 (= jīvita-vutti commentary); Peta Vatthu II 914 (= jīvita Peta Vatthu Commentary 120); IV 121 (= jīvikā Peta Vatthu Commentary 229); Miln 224, 253; Vimāna Vatthu 23.
:: Vuttika (adjective) (—°) [vutti + ka] living, behaving, acting AN 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; AN III 14f.
:: Vuttin (adjective) [cf. Skt. vṛttin] = vuttika; in sabhāga° Vinaya I 45; Jāt I 219. cf. vattin.
:: Vuttitā (feminine) (—°) [abstract formation from vutti] condition Vism 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 BHS 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 SN IV 294; Vism 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 AN III 115.
:: Vuṭṭhavant = vusitavant, Cullaniddesa §§179, 284, 611.
:: Vuṭṭhāna (neuter) [the sandhi form of uṭṭhāna] 1. rise, origin Jāt I 114 (gabbha°). 2. ordination, rehabilitation (in the Order) Vinaya IV 320; Miln 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) MN I 302; SN III 270; IV 294; AN III 311, 418, 427f.; Vism 661 (in detail), 681f. (the same); Dhammasaṅgani 1332; Nettipakaraṇa 100; Tikapaṭṭhāna 272, 346. -°gāminī (°vipassanā-ñāṇa) "insight of discernment leading to uprising (Compendium 67) Vism 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 MN I 337 (vuṭṭhānimaṁ nāma vedanaṁ vediyamāna).
:: Vuṭṭhi (feminine) [from vṛṣ, see vassati1 and cf. Vedic vṛṣṭi] rain SN I 172 = Snp 77 (figurative = saddhā bījaṁ tapo vuṭṭhi); AN III 370, 378 (vāta°); Iti 83; Dhp 14; Jāt VI 587 (°dhārā); Apadāna 38 (figurative), 52 (amata°); Miln 416; Vism 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) Jāt II 367 = VI 487; Vism 512.
:: Vuṭṭhikā (feminine) = vuṭṭhi; only in compound dubbuṭṭhikā time of drought, lack of rain DN I 11; Sumaṅgalavilāsinī I 95; Iti 64f. (as avuṭṭhika-sama resembling a drought); Dhp I 52.
:: Vuṭṭhimant (adjective) [from vuṭṭhi, cf. Vedic vṛṣṭimant in same meaning] containing rain, full of rain; the rainy sky Theri 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) DN II 9 (paṭisallāṇā); Snp 59; SN IV 294.
:: Vuvahyamāna at AN IV 170 read with commentary at opuniyamāna "sifting" (from opunāti): see remark at AN IV 476.
:: Vuyhamānaka (adjective) [vuyhemāna with disparaging suffix °ka] one who is getting drowned, "drownedling" Jāt III 507.
:: Vuyhati to be carried away: passive of vahati, q.v.; Miln 69; Vism 603 (vuyhare). — present participle vuyhamāna: 1. being drawn MN I 225 (of a calf following its mother's voice). 2. being carried away (by the current of a river), in danger of drowning Snp 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 BHS 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. DN III 76; SN I 117; II 21, 244; III 35, 73f.; IV 72; AN IV 299. cf. also AN 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. DN III 285 (DB III 260 not correctly "serenity"); SN V 67; AN IV 152.
:: Vūpakāseti [causative of vavakassati] to draw away, alienate, distract, exclude Vinaya IV 326; AN 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. BHS vyupaśama Divyāvadāna 578] 1. Allaying, relief, suppression, mastery, cessation, calmness SN III 32; IV 217; V 65 (cetaso); DN II 157 (saṅkhārā); AN I 4 (the same); II 162 (papañca°); V 72; Puggalapaññatti 69; Jāt I 392; as 403. 2. quenching (of thirst) Peta Vatthu Commentary 104.
:: Vūpasamana (neuter) [from vi + upa + śam; cf. BHS vyupaśa mana Avadāna-śataka II 114] allayment, cessation Jāt I 393; Miln 320; Peta Vatthu Commentary 37, 98.
:: Vūpasammati [vi + upasammati] 1. to be assuaged or quieted SN IV 215. 2. to be suppressed or removed Jāt 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 SN V 50: Paramatthajotikā II 132 (reṇuṁ); Peta Vatthu Commentary 20, 38 (sokaṁ), 200.
:: Vūpasanta [past participle of vūpasammati] appeased, allayed, calmed SN IV 217, 294; AN I 4 (°citta); III 205; Snp 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); Jāt III 398 (vyadhase; commentary vyadhasi = kampasi). — causative vyadheti (and vyādheti) to frighten, confuse Jāt IV 166 (= vyādheti bādheti commentary). — Future vyādhayissati SN I 120 = Thera 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° SN I 96 (°mānasa); V 66, 107.
:: Vyaggha [cf. Vedic vyāghra] a tiger DN III 25; AN III 101; Snp 416 (°usabha); Apadāna 68 (°rājā); Jāt I 357; III 192 (Subāhu); V 14 (giri-sānuja). — feminine viyagghinī (biy°) Miln 67. See also byaggha.
:: Vyagghīnasa [?] a hawk SN I 148 (as °nisa); Jāt VI 538. Another word for "hawk" is sakuṇagghi.
:: Vyakkhissaṁ at Snp 600 is future of vyācikkhati (see viyā°).
:: Vyamha (neuter) [etymology?] palace; a celestial mansion, a vimāna, abode for fairies etc. Jāt 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 Jāt 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 MN I 115 (byant'eva akāsiṁ), 453 (by°); DN I 71 (°kareyya); SN IV 76, 190; AN IV 195; Sumaṅgalavilāsinī I 125, 212. — Future vyantikāhiti Miln 391 (by°); Dhp IV 69, — past participle vyantikata Thera 526. 2. vyanti-bhavati to cease, stop; to come to an end, to be destroyed Kathāvatthu 597 (by°); or °hoti AN I 141; III 74; Paṭisambhidāmagga I 171 (by°); Miln 67 (by°), vyanti-bhāva destruction, annihilation MN I 93; AN V 292, 297f.; Peta Vatthu IV 173; Kathāvatthu 544 (by°). vyanti-bhuta come to an end Jāt V 4.
:: Vyañjana (neuter) [from vi + añj, cf. añjati2 and abbhañjati] 1. (accompanying) attribute, distinctive mark, sign, characteristic (cf. anu°) Snp 549, 1017; Thera 819 (metri causā: viyañjana); Jāt V 86 (viyañjanena under the pretext); Dhammasaṅgani 1306. gihi° characteristic of a layman Snp 44 (cf. Paramatthajotikā II 91); Miln 11; purisa° male sexual organ membrum virile Vinaya II 269. 2. letter (of a word) as opposed to attha (meaning, sense, spirit), e.g. DN III 127; SN IV 281, 296; V 430; AN II 139 (Cf. savyañjana); or pada (word), e.g. MN I 213; AN I 59; II 147, 168, 182; III 178f.; Vinaya II 316; Nettipakaraṇa 4; Paramatthajotikā II 177. — vyañjanato according to the letter Miln 18 (opposite atthato). 3. condiment, curry Vinaya II 214; AN 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 Jāt II 407 (gerund °gamma), — past participle °gata.
:: Vyapagata [past participle of vyapagacchati] departed Jāt I 17; Miln 133, 225.
:: Vyapahaññati [vi + apa + haññati] to be removed or destroyed Jāt VI 565.
:: Vyapanudati [vi + apanudati] to drive away, expel; gerund °nujja Snp 66. Preterit vyapānudi Theri 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 Snp 158 (khīṇa° of the Arahant: having no more duties, cf. vyappathi). 2. way of speaking, speech, utterance Snp 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. Skt. vyāpṛti] activity, occupation, duty (?) Snp 961. See remarks on byappatha.
:: Vyasana (neuter) [from vi + as] misfortune, misery, ruin, destruction, loss DN I 248; SN III 137 (anaya°); IV 159; AN I 33; V 156f., 317 (several); Snp 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 DN III 235; AN III 147; Vinaya IV 277.
:: Vyasanin (adjective) [from vyasana] having misfortune, unlucky, faring ill Jāt V 259.
:: Vyasanna [metri causā (diæretic) for visanna] sunk into (locative), immersed Jāt 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 SN IV 174 (paṇḍita + v.), 375; AN III 117, 258; Jāt VI 368; Vimāna Vatthu 131 (paṇḍita + v.); Peta Vatthu Commentary 39 (the same). — a° unskilled, foolish (+ bāla) SN IV 380; AN III 258; Jāt I 98. 2. evident, manifest Peta Vatthu Commentary 266 (°pākaṭa-bhāva).
:: Vyattatā (feminine) [abstract from vyatta] experience, learning, cleverness Miln 349 (as by°); Dhp 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 Jāt V 82.
:: Vyaya [vi + aya, of i; the assimilation form is vaya2] expense, loss, decay SN IV 68, 140; Miln 393 (as abbaya). avyayena (instrumental) safely DN 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) MN I 89; SN IV 339; AN I 114, 157, 216; II 179. — Also at SN 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; SN IV 351f.; Sumaṅgalavilāsinī I 167. The BHS 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?) Thera 623; combined with asita (see asita4 "sickle and pole" MN II 180; AN III 5. 2. A flail SN 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 AN I 139 (as devadūta), 146, 155f.; III 66; Paṭisambhidāmagga I 59f.; II 147; Jāt VI 224; Vism 236. Often in sequence jāti jarā vyādhi maraṇa, e.g. AN II 172; III 74f.; Vism 232.
:: Vyādhi2 (camel) see oṭṭhi-.
:: Vyādhita [past participle of vyādheti] 1. Affected with an illness, ill Jāt V 497; Miln 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 AN 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; Jāt 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 AN 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 Jāt I 34, 44; Dhp IV 120.
:: Vyākaroti ￼ [vi + ā + kṛ] 1. to explain, answer (in combination with puṭṭha, asked) DN I 25, 58, 175, 200; Snp 510, 513f., 1102, 1116; Miln 318 (byākareyya); Vimāna Vatthu 71. Future °karissati DN I 236; Snp 993; Peta Vatthu Commentary 281. For vyākarissati we have vyakkhissati (of viyācikkhati) at Snp 600. — preterit singular vyākāsi Snp 541, 1116, 1127; Peta Vatthu Commentary 212; plural vyākaṁsu Snp 1084; Peta Vatthu II 135. — gerundive vyākātabba DN I 94, 118. 2. to prophesy, predict [cf. BHS vyākaroti in same sense Divyāvadāna 65, 131] Jāt I 140; Peta Vatthu III 55 (preterit °ākari); Mahāvaṁsa 6, 2 (preterit °ākaruṁ); Dhp IV 120 (°ākāsi); Peta Vatthu Commentary 196, 199 (°ākāsi), — past participle vyākata.
:: Vyākata [past participle of vyākaroti] 1. Answered, explained, declared, decided MN I 431 (by°); AN I 119; SN II 51, 223; IV 59, 194; V 177; Snp 1023. — avyākata unexplained, undecided, not declared, indeterminate MN I 431 (by°); DN I 187, 189; SN II 222; IV 375f., 384f., 391f.; Paṭisambhidāmagga II 108f.; Dhammasaṅgani 431, 576. 2. predicted Jāt I 26. 3. settled, determined Jāt 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. BHS vyākartṛ Divyāvadāna 620] expounder AN III 81.
:: Vyākāra see viy°.
:: Vyākhyāta [past participle of v(i)yācikkhati] told, announced, set forth, enumerated Snp 1,000.
:: Vyākula (adjective) [vi + ākula] perplexed Jāt 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 DN II 18 = Vism 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 SN III 119; IV 184 = Cullaniddesa §40 (by°); AN III 101 (bhattaṁ me vyāpajjeyya disagrees with me, makes me ill); Snp 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; MN I 90 (abyābajjhaṁ vedanaṁ vedeti), 526; DN I 167, 247, 251; SN IV 296, 371; AN 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 DN I 139; III 82; AN I 262, 299; opposite avyāpanna (q.v.). See also byāpanna and viyāpanna.
:: Vyāpatti (feminine) [from vyāpajjati] injury, harm; doing harm, malevolence AN V 292f.; Puggalapaññatti 18; Jāt 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 DN I 71, 246; III 70f., 226, 234; SN I 99; II 151; IV 343; AN I 194, 280; II 14, 210; III 92, 231, 245; IV 437; Vibhaṅga 86, 363f., 391; Puggalapaññatti 17f.; Dhammasaṅgani 1137; Vism 7; Sumaṅgalavilāsinī I 211; Sammohavinodanī 74, 118, 369. °anusaya MN I 433. °dosa MN III 3. °dhātu MN III 62. °nīvaraṇa MN II 203. See under each affix. — cf. avyāpāda.
:: Vyāpādeti [causative of vyāpajjati] to spoil Miln 92.
:: Vyāpāra [vi + ā + pṛ] occupation, business, service, work Jāt I 341; V 60; Vism 595. cf. veyyāvacca, vyappatha (by°), vyāvaṭa.
:: Vyāpāritar one occupied with MN 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 MN III 78; SN III 73.
:: Vyāruddha (adjective) [past participle of vi + ā + rundh] opposed, hostile Theri 344; Snp 936. See byāruddha.
:: Vyāsa [from vi + ās to sit] separation, division; always contrasted with samāsa, e.g. Vism 82 (vyāsato separately, distributively; opposite samāsato); Paramatthajotikā I 187.
:: Vyāsatta see byāsatta.
:: Vyāseka [from vi + ā + sic] mixed; only negative a° unmixed, untarnished, undefiled DN I 70; Sumaṅgalavilāsinī I 183; Puggalapaññatti 59; Thera 926.
:: Vyāsiñcati [vi + āsiñcati] to defile, corrupt, tarnish SN IV 78 (cittaṁ), — past participle vyāsitta ibid.
:: Vyāvaṭa (adjective) [= Skt. vyāpṛta, cf. vyāpāra, byappatha and veyyāvacca] doing service, active, busy; eager, keen, intent on (locative), busy with AN IV 195 (mayi = worrying about me); Jāt 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 Jāt 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 DB 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. DN II 354; Jāt 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 DN 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 Jāt VI 530.
:: Vyāyata [vi + āyata] stretched; only negative a° senseless, confused (should it be vyāyatta?) Jāt I 496 (= avyatta commentary). See also viyāyata.
:: Vyāyāma = vāyāma as 146.
:: Vyāyika (adjective) [from vyaya] belonging to decay; only negative a° not decaying, imperishable AN II 51; Jāt V 508.
:: Vyosita (adjective) [= vosita] perfected; — negative a° not perfected, imperfect Thera 784 (aby°).
:: Vyūha [from vi + vah; see byūha] 1. heap, mass; massing or array, grouping of troops SN V 369 (sambādha° a dense crowd, or massed with troops (?); in phrase iddha phīta etc., as given under bāhujañña); Jāt II 406 (battle array: paduma°, cakka°, sakaṭa°). 2. a side street (?), in sandhibbūha Jāt 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 Skt. pary-āpanna, similarly pari-y-osāna = Skt. paryosāna. Thus inserted after a before i or e: cha-y-imā disā DN III 188; ta-y-idaṁ Snp 1077; Peta Vatthu I 33; tava-y-idaṁ Snp 352; na-y-idaṁ SN II 278; mama-y-idaṁ Snp 806; na-y-idha Snp 790; mā-y-idha Vinaya I 54; yassa-y-etādisī pajā DN II 267 (varia lectio ss for Text yassa-s-etādisī); satiyā-y-etaṁ adhivacanaṁ MN II 260; na-y-imassa Peta Vatthu IV 12. — After i before a: pāvisi-y-assamaṁ Jāt V 405; khaṇi-y-asmani Jāt III 433; yā-y-aññaṁ Jāt I 429 (where commentary explains: ya-kāro paṭisandhi-karo). — cf. yeva for eva. Note: At Jāt 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 MN I 258; yvāssa = yo assa MN I 137. Notice the lengthening of the subsequent vowel. An unusual ya is to be found at Jāt 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 Dhp 392. — locative yamhi Dhp 261, 372, 393. — feminine locative yassaṁ AN 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 DN 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 as 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 Iti 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 SN IV 326. In a generalizing sense (cf. below II 3): yo vā so vā "der erste beste," some or other, whoever, any Jāt 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 SN 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: SN III 44 (yaṁ dukkhaṁ ... tad anattā); Iti 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 (?) Jāt V 475 (but commentary reads and explains sammukha!); yaṁ-vipāka having what or which kind of fruit DN II 209. yaṁ vā ... yaṁ vā whether ... or SN II 179; yaṁ na ... na tv'eva neither ... nor SN II 179-180. — yaṁ with potential: "so that," that (corresponds to Latin ut consecutivum) SN III 41 (yaṁ rūpe anatt'a-nupassive vihareyya). Jāt 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: Jāt 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"); Jāt 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" Dhp II 91. "y. na a-. katakammaṁ puccheyyaṁ" Vimāna Vatthu 132; dasseyyaṁ Vimāna Vatthu 138; pabbajjeyyaṁ MN II 55; āneyyaṁ Dhp I 46, vihareyyaṁ ibid. 56; etc. cf. Jāt I 14, 150, 255; III 393; Dhp I 91; Peta Vatthu Commentary 5 (avassayo bhaveyyaṁ). — Similarly yañ hi "well then, now then" (with potential) SN 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 Theri 80; Jāt I 210; yañce (with potential) SN I 176; Iti 43; Thera 666. saṅgāme me mataṁ seyyo yañ ce jīve parājito (than that I live vanquished) Snp 440 (cf. the intricate explained at Paramatthajotikā II 390); similarly Jāt IV 495: me maraṇaṁ seyyo yañ ce jīve tayā vinā. — (d) neuter yad: (a) as pronoun in regular relative use e.g. SN III 44 (yad aniccaṁ taṁ dukkhaṁ); Iti 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 DN 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 Theri 163. yad-atthiya as much as necessary, as required, sufficient, proper Thera 12; 1274 ("which, for the goal desirous, he led" translation; refers to Brahma-cariyaṁ). The same verse occurs at Snp 354. The latter passage is mentioned above under atthiya with meaning "on account of what" (cf. kim-atthiyaṁ SN III 189). The Snp passage is not explained in Paramatthajotikā II. — yad-icchakaṁ whatever is pleasant, i.e. according to liking, as he pleases AN III 28; Puggalapaññatti 11, 12; Jāt I 141 (y. bhutta eaten heartily); Vism 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" Jāt III 155; yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁ yeva vijite viharati" in whichever region he lives, he lives in his own realm" AN 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" Dhp 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" Iti 56. yāni kānicivatthūni ... sabbāni tāni ... Iti 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" SN IV 315. cf. the following: ya + sa e.g. At MN 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"); Jāt 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 ... MN III 11; yāni etāni yānāni (just) these Dhp IV 6. — ya + ayaṁ e.g. At MN I 258 (yvāyaṁ vado vedeyyo tatra tatra ... vipākaṁ paṭisaṁvedeti); Iti 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"). Thera 124 (paṅko ti hi naṁ avedayuṁ yāyaṁ vandanapūjanā; here = yā ayaṁ); Dhp 56 (appamatto ayaṁ gandho ya-yaṁ tagara-candanī; here = yo ayaṁ); MN 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" Iti 61; dve dānāni āmisa° dhamm°, etad aggaṁ imesaṁ yad idaṁ dhamma° "this is the best of them, I mean dh-d." Iti 98 = 100; supaṭipanno sāvaka-saṅgho, y. i. cattāri purisa-yugāni etc. MN 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) DN I 71 (yena yena wherever), 220 (yattha yena yahiṁ = whence, where, whither; not with translation DB I 281: where, why, whence!), 238 (the same); yena ... tena where (he was)... there (he went) DN I 88, 106, 112 and passim; cf. DN II 85 (yena āvasathāgāraṁ ten'upasaṅkami); AN II 33 (yena vā tena vā here and there or "hither and thither"). (modal) Dhp 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 SN I 160. ablative yasmā (only modal) because AN I 260; Iti 37 (corresponds to tasmā). On yasmā-t-iha see Geiger, Pāḷi Grammar 73.5.
:: Ya-kāra [ya + kāra] 1. the letter (or sound) y: Jāt I 430 (pada-sandhikara); III 433 (vyañjana-sandhi-vasena gahita). 2. the letter (or syllable) ya: Jāt 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 Snp 200 (y. ca so mato seti), 681, 696 (here as yada, explained as yadā), 923; Dhp 28, 69, 277f., 325, 384, 390; Iti 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, as Snp 189; "yadi bodhiṁ pattuṁ icchasi" Jāt I 24 (verse 167); "yadi dāyako dānaṁ deti ... etaṁ bījaṁ hoti" Peta Vatthu Commentary 8; or potential; or with a participle, As "yadi evaṁ sante" that being so, if this is so DN 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 Miln 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") Dhp 195 (= yadi vā athavā Dhp III 252). So yadi vā at Jāt I 18 (verse 97: latā vā yadi vā rukkhā etc. Snp 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 DN I 60 (translation: "if it please your majesty, do you know ... ."; Sumaṅgalavilāsinī I 169 explains as "codanatthe nipāto"); y. ayye jāneyyāsi MN II 62; mahārāja j. MN II 71; the same SN I 101; y. bhavaṁ jāneyya SN I 180. — The passage MN 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 Jāt III 518; VI 133; Cariyāpiṭaka I 7, 2; Vism 224; Peta Vatthu Commentary 135.
:: Yajanaka (adjective) [from yajana] one who sacrifices Jāt 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 DN I 139; AN I 168; II 43, 44; Snp 505, 509; Sumaṅgalavilāsinī I 160. — present participle yajanto DN I 52; MN I 404; Miln 21; genitive plural yajataṁ Snp 569 (= Vinaya I 246, where reading is jayataṁ). — present participle medium yajamāna DN I 138 (mahayaññaṁ); Snp 506; SN I 233; Jāt VI 502, 505. — imperative 3rd singular yajatu Sumaṅgalavilāsinī I 297; medium yajataṁ DN I 138 (= detu bhavaṁ Sumaṅgalavilāsinī I 300). 2nd singular yajāhi Jāt III 519; Peta Vatthu Commentary 280, and perhaps at Peta Vatthu II 16 (for Text yāhi). 2nd medium yajassu Snp 302, 506; Jāt V 488 (yaññaṁ), 490 (the same) — potential 1st singular yajeyyaṁ DN I 134; 3rd plural yajeyyuṁ Jāt VI 211, 215; 3rd singular medium yajetha Dhp 106 (māse māse sahassena yo y. = dānaṁ dadeyya Dhp II 231), 108; Iti 98; AN II 43; Snp 463. — Future 2nd singular yajissasi Jāt III 515; 1st singular yajissāmi Jāt VI 527 (pantha-sakuṇaṁ tuyhaṁ ￼ maṁsena); 3rd plural yajissanti Jāt IV 184; 1st plural yajissāma Jāt VI 132. Preterit 1st singular yajiṁ Thera 341; 3rd singular ayajī̌ Iti 102; yaji Miln 219, 221. — infinitive yajituṁ Miln 220; yiṭṭhuṁ DN I 138 (yiṭṭhu-kāma wishing to sacrifice), and yaṭṭhuṁ in °kāma DN II 244; Snp 461. — gerund yajitvā DN I 143; AN II 44; Snp 509; Jāt VI 137 (puttehi), 202; Peta Vatthu II 956 (datvā + , i.e. spending liberally; cf. Peta Vatthu Commentary 136); yajitvāna Snp 303, 979. — gerundive yajitabba Jāt 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 AN I 168 (yajati + y.).
:: Yajita [past participle of yajati] sacrificed Miln 219; Jāt IV 19.
:: Yajubbeda [from Vedic yajus the sacrificial formula, + veda] the Yajurveda, the 2nd of the Vedas, dealing with sacrifice Miln 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 Snp 195 (= yakana-piṇḍa Paramatthajotikā II 247) = Jāt I 146. Dines Andersen PG suggests: "Could y.-p. possibly be an old error for sakapeḷa, cf. Skt. śaka-piṇḍa and śakṛt-piṇḍa?" cf. paṭala (reference Vism 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 ; MN I 57, 421; DN II 293; AN V 109; Miln 26; Vism 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. DB III 188; on their history and identity Stede, GPv chapter V; pages 39-44. — They are sometimes called devatā: SN 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 DN 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; DN 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: Jāt IV 549; devour even men: DN II 346; Jāt II 15-17, or corpses: Jāt I 265; mentioned under the five ādīnavā (dangers) at AN III 256. a yakkha wants to kill Sāriputta: Udāna 4. 3. Various classes of y. Are enumerated at DN II 256, 257; in aprogressive order they rank between manussa and gandhabba at AN II 38; they are mentioned with devas, rakkhasas, dānavas, gandhabbas, kinnaras and mahoragas at Jāt 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: Jāt IV 4; Sumaṅgalavilāsinī I 264. Some are spirits of trees (rukkha-devatā): Jāt 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" Snp page 48 (= khara-samphassaṁ cammaṁ Paramatthajotikā II 302), also as Khara-loma "Rough-hair" Vism 208; Khara-dāṭhika "Rough-tooth" Jāt I 31. Citta "Speckled" Mahāvaṁsa 9, 22; 10, 4; also as Citta-rājā Jāt II 372; Mahāvaṁsa 10, 84. Silesa-loma "Sticky-hair" Jāt I 273. Sūci-loma "Needle hair" Snp 47, 48; SN I 207; Vism 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" Jāt IV 180; VI 329; Mahāvaṁsa 30, 84: Vism 208. Uppala "Lotus" Dhp IV 209. Kakudha "K. tree" (Terminalia arjuna) SN I 54. Kumbhīra "Crocodile" Jāt VI 272. Gumbiya either "One of a troop" (soldier of Yama) or "Thicket-er" (from gumba thicket) Jāt III 200, 201. Disāmukha "Sky-facer" Dhp IV 209. Vamakoḷī "Yama-chignon" Dhp IV 208. Vajira "Thunderbolt" Dhp IV 209; alias Vajira-pāṇī DN I 95, or Vajira-bāhu Dhp IV 209. Sātāgira "Pleasant-mount" DN II 256; Snp 153; Jāt IV 314; VI 440. Serīsaka "Acacia-dweller" Vimāna Vatthu 341 (the messenger of Vessavaṇa). (c) qualities of character, e.g. adhamma "Unrighteous" Miln 202 (formerly Devadatta). Kaṭattha "Well-wisher" Dhp IV 209. Dhamma "Righteous" Miln 202 (= Bodhisatta). Puṇṇaka "Full(-moon?)" Jāt VI 255f. (a leader of soldiers, nephew of Vessavaṇa). Māra the "Tempter" Snp 449; SN I 122; MN I 338. Sakaṭa "Waggon-load" (of riches) Dhp IV 209 (d) embodiments of former persons, e.g. Janavasabha "Lord of men" DN II 205. Dīgha MN I 210. Naradeva Jāt VI 383, 387. Paṇḍaka "Eunuch" Mahāvaṁsa 12, 21. Sīvaka SN I 241 = Vinaya II 156. Serī "Self-willed" SN 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. DN II 257; III 194f.; Jāt 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 Dhp 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; Jāt 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: Jāt IV 492; their eyes are red and do not wink: Jāt 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 DN 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. DN III 194, 195; Jāt 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: Snp 153, 179, 273, 449; SN I 206-15; AN I 160; Vism 366 (in simile); Miln 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 AN V passages]; hence probably the old phrase: ettāvatā yakkhassa suddhi (purification of heart) Snp 478, quoted Vimāna Vatthu 333 (ettāvataggaṁ na vadanti h'eke yakkhassa sudhiṁ idha paṇḍitāse). Snp 875 (cf. Mahāniddesa 282: yakkha = satta, nara, puggala, manussa).
-ānubhāva the potency of a yakkha Jāt I 240; -āviṭṭha possessed by a y. Jāt VI 586; -iddhi (yakkh°) magic power of a y. Peta Vatthu Commentary 117, 241; -gaṇa the multitude of ys. Jāt VI 287; -gaha = following Dhp III 362; -gāha "yakkha-grip," being seized by a y. SN I 208; Peta Vatthu Commentary 144; -ṭṭhāna the dwelling-place of a y; -dāsī "a female temple slave," or perhaps "possessed by a demon" (?) Jāt VI 501 (varia lectio devatā-paviṭṭhā cf. page 586: yakkhāviṭṭhā.) -nagara city of ys. Jāt 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. DN III 194; Paramatthajotikā II 209; -senāpati chief-commander of the yakkha-army Jāt IV 478; Paramatthajotikā II 197.
:: Yakkhatta (neuter) [from yakkha] condition of a higher demon or yakkha DN II 57; AN 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); SN I 209 (Piyaṅkara-mātā); Jāt 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); Vism 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" (?)); Dhp 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 Jāt I 240; II 128 (yakkhini°).
:: Yakkhī (feminine) [direct formation from yakkha, like petī from peta; form older than yakkhinī (?)] = yakkhinī SN I 11; Vinaya III 121; IV 20; Jāt IV 492; Mahāvaṁsa 7, 26.
:: Yam see Ya.
:: 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 AN I 138 (see under dūta), alias Niraya-pāla AN I 138 and passim. -purisa (a) = °dūta Dhp 235 (cf. Dhp 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 Dhp 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 Jāt 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); Jāt I 77, 88, 193; Miln 106 (°hīraṁ), 349 (°hāriyaṁ); Mahāvaṁsa 17, 44, 50; 30, 82; 31, 99; Dāṭhāvaṁsa I 50 (°hīraṁ); Dhp III 213 (the same); Paramatthajotikā II 36; Vism 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); Dhp 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 SN III 109f.; mentioned at Vism 479 and Sammohavinodanī 32. The phrase yamakato sammasana at Vism 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 BHS only as a kind of dress, at Divyāvadāna 276; Avadāna-śataka I 265.
:: Yamataṁ at SN 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 Dhp 6 = Thera 275 = Jāt III 488 as 1st plural medium yamāmase in imperative sense: "pare ca na vijānanti mayaṁ ettha yamāmase," which is explained both at Dhp I 65, Thag-a II 114, and Jāt 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 Dhp I 66 the explanation of it is "bhaṇḍādīnaṁ vuddhiyā vāyamāmā ti na vijānanti." The meaning is "to control oneself," cf. saṁyamāmase SN I 209. Leop. v. Schroeder however translates "Und mancher Mann bedenket nicht: wir alle müssen sterben hier" (Worte der Wahrheit, page 2.). — yameyyātha at SN 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 Thera passages). — Referring to the machinery (outfit) of a ship (as oars, helm, etc.) Jāt IV 163 (sabbayantūpapanna = piyārittā etc. commentary); Miln 379. To mechanism in general (mechanical force) Jāt V 333 (°vegena = with the swiftness of machinery). To a sugar-mill Miln 166; usually as ucchu-yanta Jāt I 25, 339 (°yante gaṇṭhikā), cf. ucchūnaṁ yanta Dhp IV 199. — tela-yanta (-cakka) (the wheel of) an oil mill Jāt I 25; — dāru-yanta a wooden machine (i.e. a mechanical man with hands and feet moved by pulling of strings) Sumaṅgalavilāsinī I 197; Vism 595 (quoted as simile); — kamma-yanta the machinery of kamma Thera 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 Snp 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 Vism 258 = Sammohavinodanī 241; -cakkha-yaṭṭhi the stick of the wheel of a (sugar°) mill Sammohavinodanī 60; -nāḷi a mechanical tube Dhp III 215; -pāsāṇa an aerolite (?) Jāt III 258 (read °pāsāṇo); -phalakāni the boards of a machine Vism 258; -yutta combined by machinery Jāt VI 432; -sutta the string of a machine (or mill). Vism 258 (as °ka) = Sammohavinodanī 241; -hatthi a mechanical (automatic) elephant Dhp 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.); Dhp 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 Jāt I 418 (sakkharaṁ aṅguliyā yantetvā); past participle yantita.
:: Yanti is 3rd plural present of yā: see yāti. Note: At DN 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 DB II 305 gives just the opposite by reading incorrectly.
:: Yantita [past participle of yanteti] made to go, set into motion, impelled Thera 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 DN 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 MN 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. Jāt 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: Jāt 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. Snp 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: DN I 97, 128-144 (brahmanic criticized); II 353, 354 (profitable and unprofitable, criticized); MN I 82 (brahm.); SN I 76, 160; II 42f., 63, 207; III 337; IV 41; AN I 166; II 43 (nirārambhaṁ yaññaṁ upasaṅka manti Arahanto, cf. as 145); Snp 308 (brahm.), 568 (aggihutta-mukhā yaññā: the sacrifices to Agni are the best; brahm.); Thera 341; Jāt I 83, 343; III 517 (°ṁ yajati; brahm.); IV 66; V 491, 492; VI 200 (yañña-kāraka-brāhmaṇa), 211f.; Sumaṅgalavilāsinī I 267; Dhp II 6.
-āgāra a hall for sacrifices Puggalapaññatti 56 (= yañña-sālā Puggalapaññatti 233); -āvāṭa the sacrificial pit DN I 142, 148; Jāt 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 DN I 137; Snp 458, 482; Sumaṅgalavilāsinī I 297; -upanīta one who has been brought to the sacrifice SN 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 Snp 1045; Cullaniddesa §524 (yañño y'eva vuccati yañña-patho); Jāt VI 212, 215; -vaṇṇa praise of sacrifice Jāt VI 200; -vidhāna the arrangement or celebration of a sacrifice Jāt VI 202; -sampadā success of the sacrifice DN I 128f. (in its threefold mode), 134, 143, 144; Snp 505, 509; -sāmin lord or giver of a sacrifice DN I 143; -suttaka "sacrificial string," i.e. alms-cord (the sign of a mendicant) Dhp II 59. cf. above: °opavīta.
:: Yaññatā (feminine) [abstract from yañña] "sacrificiality," the function or ceremony of a sacrifice Jāt VI 202 (= yañña-vidhāna commentary).
:: Yapana see yāpana.
:: Yapeti see yāpeti.
:: Yasassimant (adjective) [double adjective ending; yasas + vin + mant] splendid, glorious, full of splendour Jāt 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.) DN I 48 (ñāta + y.); AN II 34; Snp 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 Jāt V 64.
:: Yasavant (adjective) [cf. Vedic yaśasvat] famous, having renown AN 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 Jāt 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 Snp 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 DN I 118 = 126 where y. is founded on parisā (cf. Sumaṅgalavilāsinī I 143 on DN 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. Jāt I 134 (rājā mahantena yasena uppanaṁ gacchati). — DN I 137 (as quality of a king); III 260, 286; Jāt 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); AN I 15; II 32, 66, 188; III 31, 47f.; IV 95, 195f.; Dhp 24, 303 (+ bhoga); Thera 554; Mahāniddesa 147; Peta Vatthu III 35 (= dev'iddhi Peta Vatthu Commentary 189); Vimāna Vatthu 291; Jāt I 134; VI 468; Miln 291 (bhoga + y.); Vism 393; Saddhammopāyana 306, 518. — yasaṁ deti to give credit Jāt I 180. mahā-yaso great fame Jāt I 46 (verse 266), cf. yas-agga the highest (of) fame Jāt 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 Snp 817 (see definition and exegesis at Mahāniddesa 147). — Opposite ayasa DN III 260, 286; AN II 188; IV 157f. -dāyika giving (or a giver of) repute Jāt VI 285; -mada pride of fame Sammohavinodanī 467; -mahatta greatness of fame Vism 233; -lābha the gain of fame Jāt III 516 (+ dhanalābha).
:: Yata [past participle of yam] held, checked, controlled, restrained, careful SN II 15, 50; Snp 78, 220, 1079 (= yatta, paṭiyatta, gutta etc. Cullaniddesa §525); Jāt VI 294 (commentary appamatta; Kern, Toevoegselen sub voce proposes reading yatta for yata Vism 201 (?). Especially in two phrases: yat-atta (yata + attan) self-controlled, one whose heart is kept down DN I 57 (cf. DB I 75); Snp 216, 490, 723; Sumaṅgalavilāsinī I 168. — yata-cārin living in self-restraint, living or behaving carefully Snp 971 (= yatta paṭiyatta gutta etc. Mahāniddesa 498); Miln 300 (+ samāhita-citta, where Kern, Toevoegselen sub voce proposes to read yatta-cārin for yata°). A similar passage at Thera 981 reads yathā-cārin (q.v. for further explanation). cf. saṁyata and see also yatta.
:: Yatana (neuter) [from yat, cf. Epic Skt. yatna] endeavour, undertaking Jāt 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 Iti 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] as 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 Jāt III 391. Or instrumental: y. sattiyā as much as you can Dhp I 92; y. manena from his heart, sincerely, voluntarily Dhp I 42. — Also with gerund yathā haritvā according to his taking (or reward: see under compound °bhata) Iti 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 Dhp 21; yathā na "in order that not": Vism 31 (y. sarīre ābādhaṁ na uppādeti, evaṁ tassa vinodanatthaṁ); Dhp I 311 (y. assa patitaṭthānaṁ na passāmi, tathā naṁ chaḍḍessāmi: so that I shall not see ..., thus shall I throw him). — as adverb just, as so, even; in combination with other particles: yathā kathaṁ pana how so then, how is it then that SN II 283 (cf. yathā tathaṁ under compounds); yathā kiṁ viya somewhat like this Miln 91; yathā pana like as Dhp I 158; yatha-r-iva (for yathā-iva) just as DN I 90; yathā pi ... evaṁ just as ... so Dhp 51-52. °yatha-y-idaṁ (for yathā-idaṁ) positive: "as just this," "so that," "e.g.," "like," "i.e."; after negation "but" Iti 8, 9 (na aññaṁ ... yathayidaṁ); Snp 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 ... as like ... as 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" Snp 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 (SN VI 81 sub voce yathābhūtaṁ); Aṅguttara (AN VI 91 ibid); Snp (index page 751); and Dhammapada.
-ānudhammaṁ according to the rules (leading to enlightenment) Snp 963, cf. Mahāniddesa 481; -ānurūpa suitable, proper Mahāvaṁsa 28, 42; -ānusiṭṭhaṁ in accordance with what has been taught Dhp I 158; -ābhirantaṁ (adverb neuter of present participle) to (their) heart's content, as much (or as long) as one likes Vinaya III 145; Snp 53; Dhp 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) SN I 226; Snp 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 Dhp III 79; -āvajjaṁ "as if to be blamed," i.e. (imitating) whatever is faulty, mimicry of deformities (as a forbidden pastime) DN 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 Jāt 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 MN I 37; Jāt III 302; -odhika to (its or their) full extent, altogether, only in phrase yathodhikāni kāmāni Snp 60 (cf. Cullaniddesa §526); Jāt 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 Jāt 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" DN I 82; MN I 482; II 21; III 178; SN II 122; AN IV 141, 178, 422; V 35; Snp 587; Iti 99; and yathā-kamm-ūpaga-ñāṇa "the knowledge of specific retribution" Vism 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 SN II 226; IV 91, 159; Iti 56; -kārin as he does Iti 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!) Thera 981 (translation "Whoso according to his powers is virtuous"); -ṭhita so-being, such and such, as they are, as they were Jāt V 392; Vimāna Vatthu 256; -tathaṁ according to truth, true and real (corresponding to yathā tathā adverb: see above) Iti 122 (here as nominative singular: as he is in one respect, so in the other, i.e. perfect); Snp 1127 (= yathā ācikkhitabbaṁ tathā ācikkhi Cullaniddesa §527); Thera 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; MN III 10; Miln 195; as adverb: with paṭikaroti (to atone, make amends) Vinaya I 173, 315; II 126; IV 19; DN I 85; III 55; MN III 247; SN II 128, 205; AN I 103, 238; II 146; IV 377; cf. yathādhammaṁ paṭigaṇhāti SN I 239; AN I 59, 103. At SN III 171 yathādhammaṁ is used in the sense of "according to the truth, or reality," where yathā-bhūtaṁ takes its place; similarly at Thera 188; -dhota as if it were washed (so to speak), clean, unsoiled Dhp I 196; cf. Mahāvastu I 301 yathā-dhauta; -pasādhanaṁ according to a clear state of mind, to one's gratification Dhp 249 (= attano pasādānurūpaṁ Dhp III 359); -puggalaṁ according to the individual, individually Peta Vatthu III 51 (read yathāpu°); -pūrita as full as could be, quite full Jāt I 101; -phāsuka comfortable, pleasant Dhp I 8; -balaṁ according to one's power or means Dhp 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 MN I 71; SN IV 325 (where Text has yathāhatam, varia lectio bhataṁ); AN I 8, 105, 292, 297; II 71, 83; Iti 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 Iti 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 SN 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 DN I 12; II 222; Miln 183, 351; Theri 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 SN and AN in index vols to these texts. E.g. SN IV 195 (vacanaṁ, epithet of Nibbāna); V 440 (abhisamaya);Snp194, 202, 653; Dhp 203; Peta Vatthu Commentary 215 (guṇa). yathābhūtam pajānāti he knows as an absolute truth or in reality DN I 83, 162; SN IV 188; V 304 and passim; yathābhūtam jānāti passati Paṭisambhidāmagga II 62. Similarly with noun: yathābhūta-ñāṇa absolute knowledge SN V 144; Paṭisambhidāmagga II 63 = Vism 605 (+ sammādassana); Vism 438, 629, 695; Sammohavinodanī 459 (= maggañāṇa); also as ºñāṇa-dassana in same meaning: AN III 19, 200; IV 99, 336; V 2f., 311f.; Paṭisambhidāmagga I 33, 43f.; II 11f.; Nettipakaraṇa 29; -mano according to (his) mind Snp 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) DN II 224, 229; Snp 357; Iti 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) Vism 525; Paramatthajotikā II 8, 9; Vimāna Vatthu 7; Mahāvaṁsa 5, 230 (here simply "their own"); -sata saintly (?), mindful Thera 981 (cf. yathā cārin and Psalms of the Brethren page 342); -satti(ṁ) according to one's power SN IV 348 (+ yathābalaṁ ￼); Dhp I 107 (varia lectio for °balaṁ); Saddhammopāyana 97; -satthaṁ according to the precepts, as law ordains MN III 10 (perhaps an error for yathāsaddha?); -saddhaṁ accusative to faith, as is one's faith Dhp 249; -santhatika accepting whatever seat is offered DN I 167; AN III 220; Puggalapaññatti 69; Thera 855 -°aṅga one of the thirteen dhutaṅgas Miln 342, 359; Vism 61, 78; -sukhaṁ according to ease, at ease, at will Thera 77; Dhp 326.
:: Yathātaṁ (adverb) [yathā + taṁ] as it is, as as if Vinaya III 5; SN I 124; MN 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 Skt. yathāvat] having the character of being in accordance with (the truth or the occasion), real, true, just Iti 44 (santaṁ paṇītaṁ yathāvaṁ, neuter); Thera 188, 422 (°āloka-dassana seeing the real light); Miln 171 (°lakkhaṇa true characteristics); Vism 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 Thera 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); Vism 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 DN 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 DN I 36f. (yato ... ettāvatā because ... therefore); Snp page 113 (the same) Dhp 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.) DN I 70; DN I 113; MN I 269; Dhammasaṅgani 1346; cf. similarly BHS yato adhikaraṇaṁ Mahāvastu III 52; and yato-nidānaṁ on account of which, from which (or what) reason, because MN I 109; Snp 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 Skt. 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 as that" SN II 255 (ñāṇabhūtāvata sāvakā y. h. n. savako ñassati etc.); Jāt 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!"); Miln 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); Jāt IV 222 (+ paṭiyatta); VI 294 (Kern's reading for yata; vv.ll. saṁyata and sata, thus warranting yata); Miln 373 (°payatta), 378 (the same = in keen effort). Note: Kern, Toevoegselen sub voce would like to equal yatta = Skt. yatna effort.
:: Yattaka (adjective) [from yāvant, a late formation; cf. Trenckner, "Notes", 80] however much, whatever, as many (in correlation with ta° or tattaka) Jāt V 74 (= yāvant); Vism 184 (yattakaṁ ṭhānaṁ gaṇhāti ... tattakaṁ ...), 293 (yattakā = yāvatā); Sumaṅgalavilāsinī I 118 (yattaka ... tattaka as long as); Dhp 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" Dhp 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." — DN I 240 (whither); Snp 79, 170 (here closely resembling yatra in meaning = "so that"), 191, 313, 445, 995, 1037; Dhp 87, 127 (yattha ṭhita, cf. Peta Vatthu Commentary 104) 150, 171, 193, Peta Vatthu Commentary 27. — yattha vā tattha vā wherever (or whenever) Dhp IV 162; similarly yattha yattha wherever (he likes) AN II 64. yattha kāmaṁ (cf. yathākāmaṁ in same meaning) where to one's liking, i.e. wherever Dhp 35 (= yattha katthaci or yattha yattha icchati Dhp I 295, 299), 326. Similarly we find yatth-icchakaṁ, almost identical (originally variant?) with yadicchakaṁ and yāvadicchakaṁ at Vism 154.
:: Yaṭṭhi (feminine) [cf. Vedic yaṣṭi. Another Pāḷi form is laṭṭhi] 1. A staff, stick, pole MN III 133 (tomara° goad); SN I 115 (pācana° driving stick, goad); Miln 2; Dhp 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 Dhp 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 Dhp I 5; -madhukā ("cane-sweetness") liquorice Mahāvaṁsa 32, 46; -luddaka "stick-hunter" at Jāt 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; SN IV 220; AN IV 169.
-karaṇa the preparation of corn AN IV 169; -kalāpī (or °inī) a sheaf of barley SN IV 201; -kāraṇḍava chaff of corn (or barley) AN IV 169; -kummāsa barley-gruel Vimāna Vatthu 62; -khetta cornfield Vinaya IV 47, 266; Vimāna Vatthu 294; -dūsin spoiling the corn AN 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 Jāt VI 330; -sūka the awn or beard of corn (barley) AN I 8; SN 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) Jāt IV 172. cf. yāvaka.
:: Yavasa (neuter) [from yava; Vedic yavasa] grass, hay, fodder Jāt I 338.
:: Yāca (neuter) [from yāc] anything asked for, donation, alms, begging Jāt III 353; V 233, 234.
-yoga (y. + *yogga; perhaps yāja° the original. The variant yājayoga is old and well established: cf. Vism 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 AN I 226; II 66; III 313. See also AN III 53, 313 = Vism 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); AN IV 6, 266f., 271, 284; V 331, 336; Snp 87 (cf. explanation Paramatthajotikā II 414: "yācituṁ yutto, yo hi yācake disvā bhakuṭiṁ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti" etc.); Snp 487, 488, 489, 509; Jāt 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); Miln 215, 225. — The form yājayoga at Snp 1046 (explained at Cullaniddesa §531 as "yāje yutta"); and mentioned at Vism 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 Skt. yācaka] requesting, one who begs, a recipient of alms, a beggar Jāt 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 DN I 137; Iti 64. See single terms. — yācaka at Snp 618 (as Fick, Soziale Gliederung page 144 quotes yācaka) is to be read yājaka.
:: Yācana (dt.) [from yāc] begging, asking, entreaty Jāt III 353; Paramatthajotikā II 161 (inghā ti yācanatthe nipāto) 551 (the same); Peta Vatthu Commentary 113 (= sādhuka).
-jīvāna living by begging Jāt III 353.
:: Yācanaka [cf. BHS yācanaka Divyāvadāna 470, 585] = yācaka AN III 136 (ati°); Peta Vatthu II 76; 916; 946; Jāt III 49; Sumaṅgalavilāsinī I 298.
:: Yācanā (feminine) = yācana; Jāt III 354 = Miln 230; Jāt 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, as for, entreat Vinaya IV 129 (pabbajjaṁ); Snp 566, 980, 983; Jāt 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 Snp 295; yācitvā MN I 365; yācitvāna Mahāvaṁsa 17, 58. Past participle yācita.
:: Yācita [past participle of yācati] begged, entreated, asked (for) AN III 33; Dhp 224; Jāt III 307; Peta Vatthu Commentary 39. — cf. yācitaka.
:: Yācitaka (adjective) [yācita + diminutive (disparaging) ending °ka] asked, begged, borrowed MN I 365 (°ṁ bhogaṁ); Jāt IV 358 = VI 127 (°ṁ yānaṁ and °ṁ dhanaṁ, alluding to MN I 365f.), with explanation Jāt 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 = MN I 130 = AN III 97 = Theri 490 = Cullaniddesa §71 (correct yācitan'); explained in detail at MN I 365. — See also Dhp 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 = Skt. yādṛśī) °kīdisā jīvikā (no livelihood, whatever little) Jāt VI 584 (verse 728; Trenckner, Miln page 423, gives. verse 732), explained by commentary as "yā vā sā vā, lāmakā ti attho"; yādisaṁ kīdisaṁ dānaṁ a gift of whatever kind Miln 278. So also with tādisa: yādisā vā tādisā vā (viz. kāmā) of whichever kind AN III 5.
:: Yādisaka = yādisa; in correlation (generalising sense) yādisaka-tādisaka whatsoever ... such, any whatsoever AN IV 308; SN V 96.
:: Yāga [from yaj, Skt. 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 SN I 76 and Snp 303. 2. In Buddhistic sense: gift, alms-giving, charity; expense or expenditure of giving (almost synonymous with cāga) AN 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 DN III 155; Iti 98, 102; Jāt V 57, 65; Dhp I 27. — Jāt IV 66 (sahassena yāgaṁ yajanto); Miln 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) Jāt VI 522 (with varia lectio yāgu°).
:: Yāgin (adjective) (—°) [from yāga] sacrificing, giving, spending SN I 19 = Jāt 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; AN III 250 (ānisaṁsā: five good qualities: it is good for hunger, for thirst, allays wind, cleans the bladder, helps to digest any undigested food); Jāt 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 Jāt I 270; III 20; Dhp 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); AN III 275.
:: Yāja [from yaj; cf.yāja and yājeti] sacrificing, giving alms, liberality (felt as synonymous with cāga, thus influenced by tyaj, cf. Skt. tyājana): see yācayoga; — Cullaniddesa §531 (yāje yutta); Vism 224.
:: Yājaka (adjective) [from yaj in its causative form yājeti] sacrificing, one who sacrifices, a priest Snp 312, 313 (= yanna-yājino janā Paramatthajotikā II 324), 618 (of apurohita; varia lectio yācaka).
:: Yājana (neuter) = yāja; Vism 224: see yācayoga.
:: Yājetar [agent noun to yājeti] one who superintends a sacrifice or causes it to be performed DN I 143.
:: Yājeti [causative I of yajati] to cause to sacrifice, to make a priest give an offering (to the gods or otherwise) Jāt VI 211, 215; present participle yājento MN I 404; potential 2nd singular yājeyya Jāt III 515; 3rd plural yājeyyuṁ Jāt VI 215 (aññaṁ brāhmaṇaṁ); also yājayeyyuṁ Jāt VI 211. — gerund yājetvā DN 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 DN I 57; III 48; SN I 66; MN I 377; Vism 416. cf. DB 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). — AN I 114; IV 168; Dhp 157 (one of the 3; interpreted as the 3 vayas at Dhp III 138); Jāt 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 AN 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); Vism 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 Jāt VI 415 (+ ayāna, opposed to ṭhāna). 2. means of motion, carriage, vehicle. Different kinds of carriages are enumerated at Mahāniddesa 145 (on Snp 816) with hatthi° (elephant°), go° (cow), aja° (goat), meṇḍaka° (ram), oṭṭha° (camel?), khara° (donkey°). cf. Miln 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 SN I 94; AN 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); DN I 7, 89, 106; MN 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"); Dhp 323 (= hatthiyānādīni Dhp IV 6); Jāt 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 Miln 276; deva° godly carriage Miln 276; applied to the Eightfold Aryan Path at Snp 139 (= devalokaṁ yāpetuṁ samatthatā ... aṭṭha-samāpatti-yānaṁ Paramatthajotikā II 184). Similarly of the Path: maggaṭṭhaṅgika-yāna (-yāyinī) Theri 389 (= Aṭṭhaṅgika-Magga-saṅkhāta ariya-yāna Therīgāthā Commentary 257); and brahma-yāna dhamma-yāna "the very best and excellent carriage" as epithet of Magga SN V 5, cf. Jāt IV 100. cf. the later terms mahā and hīna-yāna. See also yānikata.
-ugghata shaking or jolting of the carriage Vinaya II 276; Dhp III 283; -gata having ascended the carriage DN I 126; -puṭosā (°puṭoḷī) provision bag on a carriage (provision for the journey?) Vism 328 (so read for paṭṭoli); -bhūmi carriage-ground, i.e. the road as far as accessible to a carriage DN I 89; Snp 418; -sannidhi storing up of carriages or means of locomotion DN 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); Snp 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 Jāt III 49 (°ṁ pūretvā, or a hunter's cart); IV 45; Dhp I 325 (sukha°), 391 (pakati°, an ordinary waggon). —°ṁ pājeti to drive a cart Jāt 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 DN I 215, and Brahma° magga the way leading to the Brahmā world DN I 220. 2. (in applied meaning, cf. yānikata) °yānika one who has become used to, whose habit it is ..., in vipassanā° and samatha° at Vism 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 DB 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 DN II 103; AN IV 309; SN V 260; Miln 140; to mettā at MN III 97; SN I 116; II 264; IV 200; V 259; AN V 342; Jāt II 61; Miln 198. Explained at Paṭisambhidāmagga I 172, cf. II 122, 130.
:: Yānin (adjective) [from yāna] one who drives in a carriage Jāt 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 Skt. 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 Vism 32 by "pavattiyā avicchedatthaṁ, cira-kāla-ṭṭhitatthaṁ" i.e. for the preservation of life. — Further at Jāt I 66 (alam me ettakaṁ yāpanāya); V 387 (thokaṁ mama yāpana-mattaṁ eva); Dhp 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 Vism 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. BHS 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) Jāt 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 Dhp 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. BHS yāpayati Divyāvadāna 93, 150, 196, 292, 293, 471, 488, Avadāna-śataka I 209] DN I 166 (ekissā dattiyā on only one alms); Puggalapaññatti 56; Jāt 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. Skt. 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 Vism 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 Jāt VI 309, 310; explained by commentary as "pubba-kārinā yātassa puggalassa anuyāyī, paṭhamaṁ karonto yāti nāma pacchā karonto anuyāyati." The usual Skt. 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 Miln 171; Nettipakaraṇa 27 (where avijjā is called "sabba-dhamma-yāthāva-asampaṭivedha-lakkhaṇā"); -vacana exact, logical or true speech Miln 214 (taccha-vacana, yāthāva-vacana, aviparīta-vacana); -sarasa logical and with its essential (sa + rasa) properties Vism 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 Jāt I 291; Mahāvaṁsa 10, 2 (kuhiṁ yāsi?); 3rd yāti Snp 720 (tuṇhī y. mahodadhi); Dhp 29, 179, 294, 295; Jāt VI 311; Mahāvaṁsa 5, 47; Dhp I 18; 1st plural yāma Mahāvaṁsa 6, 12 (kiṁ na y., varia lectio kiṁ nu y.); 2nd yātha = imperative; 3rd yanti Snp 179, 578, 714; Dhp 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; Dhp I 93. present participle yanto Mahāvaṁsa 36, 60 (pacchā y. walking behind) genitive yantassa Mahāvaṁsa 22, 57 (assavegena y.). — infinitive yātave Snp 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; Snp 654 (present participle: rathassāṇī va yāyato) 418 (gerund: yānabhūmiṁ yāyitvā yānā oruyha); Jāt VI 125. As "march" at Jāt 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 Snp 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 Skt. 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) SN 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 MN I 10 (where Neumann, M.S. translates: "ein Fortkommen haben," i.e. progress), 355; SN IV 104; AN II 40; III 388; Mahāniddesa 496; Cullaniddesa §540 (correct devanaṁ into vedanaṁ!); Puggalapaññatti 25; Dhammasaṅgani 1348; Miln 367: all passages identical. The whole passage is explained in detail at Vism 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 Skt. 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 as 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 DN 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 AN 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 Vism 688 (where Paramatthajotikā II 5 in same passage reads accusative °āvasānaṁ); y. kāla-p-pavedanā Jāt I 118 + Dhp I 248; y. mukhasmā up to the brim Miln 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!) DN I 95; y. tatiyaṁ the same Vinaya IV 236 sa manubhāsitabba); Snp 1116; Jāt 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") Dhp I 70; (in modal sense:) paṭhavī-kasiṇato paṭṭhāya yāva odāta-kasiṇaṁ "from the one to the other" Vism 374. Similarly in correlation yāva ... tāva (see tāva 1.) as far ... so far, until ... so long: y. rājā āgacchati tāva ubho ramissāma Jāt IV 190; heṭṭhā pi yāva Avīci upari yāva Akaniṭṭha-bhavanaṁ, tāva addasa Vism 392; yāva naṁ ānemi tāva idh'eva tiṭṭha Dhp 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 = Dhp I 29 (yāva mahantaṁ). Also in other combinations, like yāva dukkhā Nirayā how (or as many painful Hells Snp 678; yāva dukkhā tiracchānayoni MN 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); Jāt V 338; Peta Vatthu Commentary 217 (gaṇhāhi). cf. Vinaya III 37 (yāvadatthaṁ ￼ katvā "pleasing herself"). — as adjective sufficient, plenty MN 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 as in short, altogether, indeed. — The same idea as our definition is conveyed by Buddhaghosa's at Paramatthajotikā II 503 (on Snp page 140) "paricchedāvadhāraṇa-vacanaṁ," and at Dhp II 73 "avadhiparicchedana": giving a limitation, or saying up to the limit. SN II 276; Snp page 140; Dhp 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 MN 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" DN II 106 (= 114, 219; III 122; AN IV 311) "yāva-deva-manussehi suppakāsitaṁ" (translation DB 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 (DB 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. BHS 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 Jāt 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 MN II 207. — For yad-idaṁ we find yāvañ c'idaṁ at AN III 34; MN III 169. — The latter form (yāvaṁ, as above Jāt 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. SN I 202 (ahu pure dhammapadesu chando y. virāgena samāgamimha; translation "until I met with that pure thing and holy"); Jāt 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 DN II 106 (na paribbāyissāmi ... yāva ... na bhavissati); SN I 47 (y. na gādhaṁ labhati); Dhp 69 (yattakaṁ kālaṁ na ... Dhp 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; Iti 78; Dhp 64, 284; Vism 94; Dhp I 45; Peta Vatthu Commentary 76, 110 (= satataṁ). cf. BHS yāvajīva-sukhya Avadāna-śataka II 37; -tajjanī (°vinīta) led only as long as kept under a threat AN 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 Jāt VI 373 (= yavataṇḍula-bhatta commentary).
:: Yāvant (pronoun relative) [cf. Skt. 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 Jāt V 72 (see below)] 1. yāvant as adjective: as many (as) Dhp 337 (yāvant'ettha samāgatā as many as are assembled here); Jāt 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); Jāt 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 SN I 149 (passive yāvañ ca te idaṁ aparaddhaṁ: see how great a mistake you have made in this); Iti 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 MN III 169; SN II 178; AN 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; Vism 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.); DN II 18 (y. kāyo t. vyāmo); Cullaniddesa §235 3 MN (y°ṁ ñeyyaṁ t°ṁ ñāṇaṁ); or similarly MN I 397 (y. kathā-sallāpo ... sabbaṁ taṁ ...); Peta Vatthu Commentary 103 (yāvatakā = yāvanto). Feminine yāvatikā: yāvatikā gati tāvatikaṁ gantvā AN I 112; y. nāgassa bhūmi as far as there was ground for the elephant DN I 50; similarly: y. yānassa bhikkhu as far as the carriage-road DN 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 Dhp 258 (na tena paṇḍito hoti y. bahu bhāsati = yattakena kāraṇena Dhp III 383), 259, 266 (similarly, commentary = yattakena); Snp 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." DN I 74 yāvatā ariyaṁ āyatanaṁ yavatā vanippatho idaṁ agga-nagaraṁ bhavissati Pātaliputtaṁ puṭa-bhedanaṁ Vinaya I 229 = Udāna 88 = DN II 87 (concerning a most splendid site, and a condition for trade, this Pāṭ. will be the greatest town; translation DB 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." SN III 84. yāvatā dhammā saṅkhatā vā asaṅkhatā vā virāgo ... aggam akkhāyati, yad-idaṁ mada-nimmadano ... AN II 34 = Iti 88; "of all the things definite or indefinite: passionlessness deserves the highest praise, I mean the disintoxication of pride etc." The explanation at Vism 293 takes yāvatā (grammatically incorrectly) as noun plural = yattakā. — yāvatā jagato gati as far as (like as the course of the world Iti 120.
:: Yāvetadohi at MN 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) Theri 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 DN I 105 (addasā dvattiṁsa lakkhanāṇi y. ṭhapetvā dve: all except two) = 109; Vinaya III 29f.; Jāt 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 DN 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"); DN II 139: yebhuyyena dasasu loka-dhātusu devatā sannipatitā (as a rule); Snp page 107 (= bahukāni Paramatthajotikā II 451); Miln 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 MN 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. DN III 254 (the seven enumerated); AN 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: Snp 580 (pekkhataṁ yeva), 822 (vivekaṁ); Dhp II 20 (saddhiṁ); Peta Vatthu Commentary 3 (tasmiṁ), 4 (imasmiṁ), 13 (tumhākaṁ ￼); — further after o: Peta Vatthu Commentary 39 (Apanīto yeva); — after ā: Snp 1004 (manasā yeva); — after i: SN II 206 (vuddhi yeva); Peta Vatthu Commentary 11 (ahosi); — after e: Jāt 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); Vism 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 DN I 138 (mahā-yaññaṁ y. rājā). — passive: sacrificed, (neuter) sacrifice DN I 55 (dinna, y. huta); explained at Sumaṅgalavilāsinī I 165 by "mahāyāga" Vibhaṅga 328, (the same); Jāt I 83 (y. + huta); IV 19 (= yajita commentary); V 49; VI 527. — duyyiṭṭha not properly sacrificed, a{499} sacrifice not according to rites Jāt VI 522. In specific Buddhistic sense "given, offered as alms, spent as liberal gift" Vinaya I 36; Jāt I 168 = AN II 44; MN I 82. Dhp 108 (yaṁ kiñci yiṭṭhaṁ va hutaṁ va; Dhp II 234 = yebhuyyena maṅgalakiriya-divasesu dinna-dānaṁ). — suyiṭṭha well given or spent AN 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 DN I 115; AN I 68; III 5, 66, 103; Dhp 155, 156; Snp 98, 110, 218; Peta Vatthu I 76; Dhp III 409; Peta Vatthu Commentary 3.
-mada pride of youth DN III 220; AN I 146; III 72; Sammohavinodanī 466.
:: Yodha [cf. Vedic yodha; from yudh] a warrior, soldier, fighter, champion Vinaya I 73 (yodhā yuddhābhinandino ... pabbajjaṁ yāciṁsu); Jāt I 180; Miln 293.
-ājīva one who lives by battle or war, a soldier SN IV 308 = AN III 94; AN I 284; II 170, 202; III 89f. (five kinds); Snp 617, 652; Puggalapaññatti 65, 69; -hatthin a war elephant Dhp I 168.
:: Yodheti [causative of yujjhati] to attack, to fight against (accusative) Dhp 40 (yodhetha = pahareyya Dhp I 317); Jāt V 183.
:: Yodhi = yodhikā Jāt V 420.
:: Yodhikā (feminine) [varia lectio of yūthikā (q.v.)] a special kind of jasmine Vimāna Vatthu 354; Jāt 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 DN I 51; AN IV 107.
:: Yoga [Vedic yoga, see etymology under yuga and yuñjati. Usually m.; plural neuter yogāni occurs at DN II 274 in meaning "bonds"] literally "yoking, or being yoked," i.e. connection, bond, means; figurative application, endeavour, device. 1. yoke, yoking (rare?) Jāt VI 206 (meant here the yoke of the churning-sticks; cf. Jāt 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: SN I 35 = 60; Snp 641; Dhp 417; explained at Dhp IV 225 as "kāya." — Association with: DN III 176; application: Vism 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 Jāt V 476; VI 480; Miln 2. See pubbe1. — aḍḍhayoga a "half-connected" building, i.e. a half-roofed monastery Vinaya I 239; Vism 34. — nakkhatta° a conjunction of planets, peculiar constellation (in astrology) Jāt I 82, 253 (dhana-vassāpanaka suitable for a shower of wealth); III 98; Dhp I 174; as 232 (in simile). 3. (figurative) bond, tie; attachment (to the world and its lusts), or what yokes to rebirth (Compendium 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 AN II 10; DN III 230, 276; Jāt I 374; cf. Paṭisambhidāmagga I 129 (catūhi yogehi yutto lokāsannivāso catu-yoga-yojito); Sammohavinodanī 35. Mentioned or referred to at SN 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 Theri 4; 76; SN I 213; Dhp III 233; severally at Iti 95 (bhava-yoga-yutta āgāmī hoti, + kāma°); ogha + yoga: Puggalapaññatti 21 (avijjā°); Vism 211, 684; cf. also DN II 274 (pāpima-yogāni the ties of The Evil One); Iti 80 (yogā pamocenti bahujanaṁ). 4. Application, endeavour, undertaking, effort Dhp III 233, 234 (= samma-p-padhāna). yogaṁ karoti to make an effort, to strive after (dative) SN II 131; AN II 93 (āsavānaṁ khayāya y. karaṇīya); Miln 35. yogaṁ āpajjati to show (earnest) endeavour, to be active SN III 11f.; Vibhaṅga 356 (attanā). — dhamma° one who is devoted to the Dhamma AN III 355; yutta° (bent on, i.e.) earnest in endeavour Jāt I 65; yāca° given to making offerings: see yāca. 5. pondering (over), concentration, devotion MN I 472; Dhp 209 (= yoniso manasikāra Dhp III 275), 282 (same explanation at Dhp III 421); Miln 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 Jāt 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 Jāt 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"); Miln 109 (yena yogena sattānaṁ guṇa-vaḍḍhi ... tena hitaṁ upadahati).
-ātiga one who has conquered the yoke, i.e. bond of the body or rebirth Iti 61 (muni), 81 (the same); -ātigāmin = °ātiga; AN 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. — Jāt I 303, 394, 400; III 241 (saṁsārasāgaraṁ taranto y.); Paṭisambhidāmagga II 26; Kv-a 32; Miln 33f., 43, 366, 378f.; Vism 245 (as hunter) 246 (as begging bhikkhu), 375 (iddhi -study), 587, 637, 666, 708; Dhp 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] MN I 117 (°kāma), 349, 357, (anuttara); SN I 173 (°adhivāhana); II 195 (anuttara), 226; III 112 (°kāma, negative); IV 125; V 130f.; AN I 50 (anuttara); II 40, 52 (a°), 87, 247; III 21, 294f., 353; DN III 123, 125, 164 (°kāma); Vinaya II 205 = Iti 11 (°ato dhaṁsati, whereas Vinaya °ā padhaṁsati); Iti 9, 27 (abhabbo °ssa adhigamāya); Theri 6; Snp 79 (°adhivāhana), 425; Dhp 23 (anuttara, cf. Dhp 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 SN III 13 (accanta°); IV 85; AN II 12; IV 310 (patta°); V 326 (accanta°); Dhp III 233, 234 (= sabba-yoga-visaṁyutta); negative a° not finding one's salvation AN II 52 (in verse) = Paṭisambhidāmagga II 80; Iti 50; -ññu knowing the (right) means Miln 169f. -bahula strong in exertion AN III 432; -yutta (Mārassa) one who is tied in the bonds (of Māra) AN II 52 (so read for °gutta; the verse also at Paṭisambhidāmagga II 80, 81, and Iti 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) Jāt VI 31f. (paṭicchanna), 368 (mahā°); Dhp II 151 (mahā° and paṭicchanna). 2. A draught bullock, ox Vimāna Vatthu 848; Peta Vatthu II 936 (= ratha-yuga-vāhana Peta Vatthu Commentary 127); Jāt 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 Jāt 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 Jāt II 165 (yoggaṁ karoti to practise); IV 269 (the same); Dhp I 52 (lakkha-yoggaṁ karoti to practise shooting). — adjective (—°) katayogga well-practised, trained SN I 62, 98 (negative). Only at these passages, missing at the other daḷha-dhamma-passages, e.g. At SN II 266; MN I 82; AN II 48.
-ācariya a groom, trainer SN IV 176 = MN I 124; MN III 97, 222; Thera 1140; Jāt I 505.
:: Yogin (adjective/noun) [from yoga, cf. Classical Skt. yogin] 1. (—°) applying oneself (to), working (by means of), using Vism 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 Thera 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 Miln 366, 404. — Further passages are Nettipakaraṇa 3, 10, 61; Vism 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 Jāt 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 (Dhp II 13). It occurs in descending scale of yojana-tigāvuta-usabha at Dhp I 108. Dhp 60; Jāt 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): Dhp II 41; (four): Peta Vatthu Commentary 113; (five): Vimāna Vatthu 33; (fifteen): Dhp I 17, Jāt I 315, Peta Vatthu Commentary 154; (eighteen): Jāt I 81, 348; (twenty): Dhp IV 112 (20 X 110, of a wilderness); (twenty-five): Vimāna Vatthu 236; (fourty-fivr): Jāt I 147, 348, Dhp I 367; (fifty): Vism 417; (one-hundred): DN I 117, Iti 91, Peta Vatthu I 1014; (five-hundred): Jāt I 204; (one-thousand): Jāt 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 Jāt I 92 (vihāra); Dīpavaṁsa xvII 108 (ārāma); Dhp 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 Jāt 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 Jāt 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.: DN II 95 (yānāni, to harness); Jāt I 150 (dvāraṁ, to set right); Mahāvaṁsa 35, 40 (rathe, to harness). — passive yojīyati to become yoked or harnessed Jāt 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 Jāt I 269.
:: Yojjha in a° MN 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: MN I 73; DN III 230; Miln 146; Vism 552, 557f.; cf. Sammohavinodanī 203f. — Frequently in the following combinations: tiracchāna° the class of animals, the brute creation AN I 37, 60; V 269; Iti 92; Peta Vatthu IV 111; Vism 103, 427; Peta Vatthu Commentary 27, 166; nāga° birth among the Nāgas SN III 240f. (in reference to which the four kinds of birth, as mentioned above, are also applied); Vism 102 (Niraya-nāga-yoni); pasu° = tiracchāna° Peta Vatthu II 1312; pisāca° world of the Pisācas SN I 209; peta° the realm of the petas Peta Vatthu Commentary 68 (cf. peta). — kamma° K. as origin AN III 186. — yoni upaparikkhitabba (= kiñjātikā etc.) SN III 42. — ayoni unclean origin Thera 219. 3. thoroughness, knowledge, insight Nettipakaraṇa 40. — ayoni superficiality in thought SN I 203 ("muddled ways" Mrs. Rhys Davids). — yoniso (ablative) "down to its origin or foundation," i.e. thoroughly, orderly, wisely, properly, judiciously SN I 203 ("in ordered governance" Kindred Sayings I 259); DN I 118 (wisely); Iti 30 (āraddha āsavānaṁ khayāya); Puggalapaññatti 25; Vism 30, 132, 599; PpA 31. Opposite ayoniso disorderly improperly Puggalapaññatti 21; Dhp 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.; Iti 9; Jāt I 116; Miln 32; Nettipakaraṇa 8, 40, 50, 127; Vism 132; Peta Vatthu Commentary 63. See also manasikāra. — Opposite ayoniso manasikāra disorderly or distracted attention DN III 273; Sammohavinodanī 148; Therīgāthā Commentary 79. In BHS 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 DB III 218 ("systematized attention"); Kindred Sayings I 131; II 6 ("radical grasp").
-ja born from the womb Snp 620; Dhp 396; -pamukha principal sort of birth DN I 54; MN I 517.
:: Yotta (neuter) [Vedic yoktra, cf. Latin junctor, Greek ζευκτῆρες yoke-straps; Epic Skt. yoktṛ one who yokes] the tie of the yoke of a plough or cart SN I 172 = Snp 77; SN IV 163, 282; Jāt I 464; II 247 (camma°); IV 82; V 45 (camma-y.-varatta), 47; Vism 269; Dhp I 205; Paramatthajotikā II 137. As dhura-yotta at Jāt I 192; VI 253.
:: Yottaka (neuter) [yatta + ka] a tie, band, halter, rope Jāt VI 252; Miln 53; Vism 254, 255; Dhp III 208.
:: Yuddha (neuter) [original past participle of yujjhati; cf. Vedic yuddha (past participle) and yudh (feminine) the fight] war, battle, fight DN I 6 (daṇḍa° fighting with sticks or weapons); Jāt III 541 (the same); Snp 442 (dative yuddhāya); Jāt VI 222; Miln 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; Dhp II 154 (malla° fist-fight). — The form yudhāya at Snp 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 SN I 100 (so read for °ttha); -maṇḍala fighting ring, arena Jāt IV 81; Vism 190; Sammohavinodanī 356 (in comparison).
:: Yuddhaka [from yuddha, for the usual yodha (ka)] a fighter, in malla° fist-fighter, pugilist Jāt IV 81.
:: Yudhikā (feminine) [doubtful] name of a tree Jāt 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 Dhp I 24 (yugaṁ gīvaṁ bādhati presses on the neck); Peta Vatthu Commentary 127 (ratha°); Saddhammopāyana 468 (of a carriage). Also at Snp 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 SN V 71.; Dhp IV 11; Peta Vatthu Commentary 53; sāṭaka° the same Jāt I 8, 9; Peta Vatthu Commentary 46; vattha° the same Jāt IV 172. — tapassī° a pair of ascetics Vimāna Vatthu 2210; dūta° a pair of messengers SN IV 194; sāvaka° of disciples DN II 4; SN I 155; II 191; V 164; in general: purisa° (cattāri p.-yugāni) (four) pairs of men SN IV 272f. = Iti 88; in verse at Vimāna Vatthu 4421 and 533; explained at Vism 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 Jāt 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 DN I 113 (yāva sattamā pitāmahā-yugā "back through seven generations." cf. Sumaṅgalavilāsinī I 281: āyuppamāṇa); Paramatthajotikā I 141 (the same); Jāt 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 Jāt I 26; -ādhāna putting the yoke on, harnessing MN 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; Dhp III 57 (°kathā = sārambhakathā). -°ṁ ganhāti to take the lead, to play the usurper or lord Jāt III 259 (commentary for Text palāsin); Dhp III 346; -ggāhin trying to outdo somebody else, domineering, imperious Vimāna Vatthu 140; -cchidda the hole of a yoke Theri 500 (in famous simile of blind turtle); -naṅgala yoke and plough (so taken by Buddhaghosa at Paramatthajotikā II 135) Snp 77 = SN 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 = Vism 682; Paṭisambhidāmagga II 92f. (°vagga and °kathā); Paramatthajotikā I 27 (neuter); Vism 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 Snp 410 ("no more than a fathom's length" Rhys Davids in Early Buddhism 32); pekkhin Miln 398; °dassāvin Vism 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 Skt. yugala; in relation to yuga the same as Latin jugulum ("yoke-bone") to jugum. cf. also Greek ζεύγλη yoking strap] a pair, couple Jāt I 12 (yugaḷa-yugaḷa-bhūtā in pairs), five-hundred (bāhu°); VI 270 (thana° the 2 breasts); Vism 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 Skt. 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 Jāt 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 MN II 24 (so read for ayojjha).
:: Yujjhana (neuter) [from yujjhati] fighting, making war Jāt 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 Dhp 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 Miln 178.
:: Yuñjati [Vedic yunakti, yuñjati and yuṅkte, yuj; cf. Greek ζεύγνυμι, Latin jungo to unite, put together (opposite junctus = Skt. yukta, cf. English junct-ion); Lithuanian jùngin. The Indo-Germanic root ịeug is an enlarged form of ịeṷe "to unite," as in Skt. 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 Jāt IV 131; V 369; Dhp IV 137. Forms: present yuñjati Dhp 382; Jāt V 369; 2nd plural yuñjatha Theri 346 (kāmesu; = niyojetha Therīgāthā Commentary 241); present participle yuñjanto Jāt IV 131 (kammaṭṭhāne); imperative yuñja SN I 52 (sāsane); Therīgāthā Commentary 12; medium imperative yuñjassu Theri 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 DN I 57 (sabba-vārī°); Snp 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 AN I 142 = MN III 183 = Mahāniddesa 405 = Cullaniddesa §304 III = Jāt V 266. The more likely reading is either tejasā-yuta (so BHS 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); Dhp I 24 (dhure yuttā balivaddā). 2. coupled; connected with; (applied) devoted to, applied to, given to, engaged in (—°, instrumental or locative) Snp 820 (methune), 863 (macchiriya°), 1144 (tena, cf. Cullaniddesa §532); Iti 93 (Buddha-sāsane); Jāt VI 206 (yoga°). 3. furnished; fixed, prepared, in order, ready Snp 442 (Māra; = uyyutta Paramatthajotikā II 392); Peta Vatthu Commentary 53. 4. Able, fit (to or for = infinitive), suitable, sufficient Snp 826 (cf. Mahāniddesa 164); Jāt 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) Jāt 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 Jāt I 296 (here perhaps for dur-utta?). du° also literally "badly fixed, not in proper condition, in a bad state" at Jāt IV 245 (of a gate).
-kāra acting properly Peta Vatthu Commentary 66; -kārin acting rightly Miln 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) Jāt 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 Jāt IV 356. — Usually combined with a gerundive, seemingly pleonastically (like yutta), e.g. kātabba° what had to be done Peta Vatthu Commentary 81; Dhp I 13 (as kattabba°); āpucchitabba° fit to be asked Dhp I 6.
:: Yutti [cf. Vedic yukti connection, from yuj] "fitting," i.e. 1. Application, use Miln 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 = Vism 562; and yutti-vasena by means of correctness (of meaning) Paramatthajotikā II 103 (contrasted to anussava). 4. trick, device, practice Jāt 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 DN I 80 = yobbanena samannāgata Sumaṅgalavilāsinī I 223; Snp 420; Dhp 280 (= paṭhama-yobbane ṭhita Dhp 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 Jāt IV 106, 222.
:: Yūpa [Vedic yūpa] 1. A sacrificial post DN I 141; AN IV 41; Jāt IV 302; VI 211; Miln 21 (dhamma°); Paramatthajotikā II 321, 322; Sumaṅgalavilāsinī I 294. 2. A pāsāda, or palace Thera 163 = Jāt II 334;
-ussāpana the erection of the sacrificial post as 145 (cf. Miln 21).
:: Yūsa [Vedic yūṣan, later Skt. 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 Skt. 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); Vism 195 (seda° sweaty fluid). 2. soup, broth. Four kinds of broths are enumerated at MN I 245, viz. mugga° bean soup, kulattha° of vetch (also at Vism 256), kaḷāya° (chick-) pea soup, hareṇuka° pea soup; Miln 63 (rañño sūdo yūsaṁ vā rasaṁ vā kareyya).
:: Yūtha (neuter) [Vedic yūtha] a flock, herd of animals Snp 53 (of elephants); Jāt I 170 (monkeys), 280 (the same); Paramatthajotikā II 322 (go°, of oxen).
-pa the leader of a herd Theri 437 (elephants); -pati same Jāt III 174 (elephant); Dhp I 81 (the same).
:: Yūthikā (feminine) [cf. later Skt. yūthikā] a kind of jasmine, Jasminum auriculatum Jāt VI 537; Miln 338. So is also to be read at Jāt 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" (Jāt 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 Snp 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 SN (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 (Jāt 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 Jāt 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 BHS 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 Snp 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 Dhp (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 Dhp III 259); he connects Pāḷi pīṇeti with pinvati (Sumaṅgalavilāsinī I 157, cf. Vism 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.

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